The  person  charging  this  material  is  re¬ 
sponsible  for  its  return  to  the  library  from 
which  it  was  withdrawn  on  or  before  the 
Latest  Date  stamped  below. 

Theft,  mutilation,  and  underlining  of  books 
are  reasons  for  disciplinary  action  and  may 
result  in  dismissal  from  the  University. 

UNIVERSITY  OF  ILLINOIS  LIBRARY  AT  URBANA-CHAMPAIGN 


Afifi  0  6 1*15 


0  4  W94 
MAY  0  4  1994 


L161  — 0-1096 


CHRIST’S 

OBJECT 

LESSONS 


'Rightly  understood,  nature  speaks  THE  MIRROR  OF  DIVINITY 

of  her  Creator 


Christ’s 

Object 

L  essons 

“Who  Teacheth  Like  Him?” 


BY 

ELLEN  G.  WHITE 


Review  and  Herald  Pub.  Co. , 

BATTLE  CREEK,  MICH. 
ATLANTA  ::  CHICAGO  ::  TORONTO 


Entered  According  to  Act  of  Congress  in  the  Year  igoo  by 
PACIFIC  PRESS  PUBLISHING  COMPANY 
In  the  Office  of  the  Librarian  of  Congress ,  Washington,  D.  C. 

Ail  Rights  Reserved 


Entered  at  Stationers'  Hall,  London,  England 


REVIEW  &  HERALD  PUB.  CO. 
PRINTERS  AND  BINDtRS, 
BATTLE  CREEK,  MICHIGAN 


27  Jan  42  g  Flaningam 


Preface 


r 


TO 


Christ  is  the  great  Teacher ;  and  as  a  teacher  He  loved 
nature.  Much  of  His  instruction  was  given  as  He  walked 
ivith  His  disciples  by  lake  or  river ,  or  among  the  hills  and 
valleys  of  Palestine. 

In  His  parable-teaching  Christ  linked  divine  truth  with 
common  things  and  incidents.  Familiar  objects  were  asso¬ 
ciated  with  thoughts  true  and,  beautiful , — thoughts  of  God's 
loving  interest  in  us,  of  the  grateful  homage  that  is  His  due, 
and  of  the  care  we  should  have  one  for  another.  Thus 
lessons  of  divine  wisdom  and  practical  truth  were  made 
forcible  and  impressive. 

In  the  present  work  the  parables  are  grouped  according 
to  their  subjects,  and  their  lessons  developed  and  illustrated. 
The  book  is  by  an  author  widely  and  favorably  known.  Like 
all  her  works,  it  is  full  of  gems  of  truth;  and  to  many 
readers  it  will  give  a  new  meaning  to  the  surroundings  of 
every-day  life. 

The  author  designs  that  her  share  of  the  proceeds  shall 
be  devoted  to  educational  institutions ;  and  the  publishers 
join  heartily  in  this  excellent  work  by  donating  the  labor 
of  manufacture .  Thus  the  profit  that  usually  accrues  to 
author  and  publisher  will  be  used  in  educational  lines. 

(7) 


8 


Preface 


Notwithstanding  this  the  publishers  have  taken  great  pains 
to  make  the  setting  worthy  of  the  gem ,  as  to  both  the 
mechanical  work  and  the  illustrations.  The  latter  are  by 
talented  New  York  artists ,  and  have  been  designed  expressly 
for  this  book. 

We  are  sure  that  “Christ's  Object  Lessons ”  zvill  be 
appreciated  by  all  lovers  of  the  true  and  the  beautiful,  and 
that  the  book  will  make  for  itself  a  place  in  many  hearts 
and  homes. 


PUBLISHERS 


Contents 

Page 

From  the  Natural  to  the  Spiritual 

Teaching  in  Parables  17 

Seed-So  wing 

“  The  Sower  Went  Forth  to  Sow  "  -  -  -  33 

“ First  the  Blade ,  then  the  Ear  "  -  62 

Tares  ~  •  70 

“ Like  a  Grain  of  Mustard  Seed "  -  76 

Other  Lessons  from  Seed-Sowing  So 

In  Common  Paths 

“ Like  unto  Leaven''1  95 

Lliddcn  Treasure  ------  103 

Th-c  Pearl  -------  115 

The  Net  -------  122 

“ Things  New  and  Old"  -  i24 

Pra ye  r 

Ashing  to  Give  J39 

Two  Worshipers  ------  150 

Shall  Not  God  Avenge  His  Own?"  -  ~  -164 

God's  Seeking  Love 

11  This  Man  Receiveth  Sinners"  -  1S5 

198 


“Post  and  Is  Found" 


IO 


Co nt  ents 


Page 

“ Spare  It  This  Year  Also ”  -  -  -  -  -  212 

“Go  into  the  Highways  and  Hedges'1'  -  219 

IV A  RNING 

The  Measure  of  Forgiveness  -  -  -  -  243 

Gain  That  Is  Loss  -  -  -  -  -  232 

“ A  Great  Gulf  Fixed"  -  260 

Saying  and  Doing  _____  272 

The  Lord's  Vineyard  -  2S4 

Without  a  Wedding  Garment  -  307 

Service 

Talents  -------  -  323 

“ Friends  by  the  Mammon  of  Unrighteousness"  -  366 

“ Who  Is  My  Neighbor  ?"  -  -  -  -  -  jyd 

Hie  Reward  of  Grace  -----  jpo 

“ 7b  Meet  the  Bridegroom"  -  403 

The  Marriage  Feast  (poetry)  -  ^27 


Scriptural  Index  -  ^5 

General  Index  - 


Engra  vings 


The  Mirror  of  Divinity 
The  Lily  - 

“ By  the  lake ,  on  the  mountain-side  " 

“ In  the  fields  and  groves  ” 

Returning  to  the  Fold  - 
Among  the  Flowers  of  the  Field 
Plowing  and  Sowing  -  -  - 

The  Tilling  and  Reaping 

By  the  Sea  of  Galilee 

The  Sower  - 
“ Some  fell  by  the  wayside  ” 

“ Some  fell  upon  stony  places  ” 

“ Some  fell  among  thorns  ” 

“  Other  fell  into  good  ground  ” 

“As  the  earth  bring eth  forth  her  bud  ”  - 
Sunshine  and  Rain  - 
“He  putt  eth  in  the  sickle  ” 

“ His  enemy  came  and  sowed  tares  ”  - 

Fishing  on  Galilee 

“There  were  the  poor  ” 

“The  illiterate'1''  -  -  -  - 

“  The  robber  ” 

“The  maimed  ”  - 

“The  merchant  and  the  man  of  leisure  ” 

“The  rich  ”  - 


Page 

Frontispiece 

18 

20 

21 

23 

25 

26 
2? 

32 

37 

42 

45 

49 

57 

64 

66 

68 

73 

94 

96 

97 

98 

99 
100 

ICI 


12 


Engravings 


Page 

Buried  Treasure  Unearthed  -  -  -  -  -  109 

“ One  pearl  of  great  price  ”  -  -  -  -  119 

A  Mountain  Stream  ------  /j/ 

Asking  to  Give  -  -  -  -  -  13S 

The  Pharisee  and  the  Publican  -  75J 

Peter  Reminded  of  the  Words  of  Christ  -  -  757 

“  Avenge  me  of  mine  adversary  "  -  167 

Heaping  Together  Treasure  -  -  -  -  173 

“  The  precious  fruit  of  the  earth  "  -  7&) 

Seeking  the  Straying  -  184 

Searching  for  the  Lost  Coin  -  797 

“ Rejoice  with  me  "  ------  795 

The  Departure  of  the  Prodigal  -  799 

“With  no  companions  but  the  swine  "  -  201 

Watching  for  the  Wanderer's  Return  -  203 

Love's  Welcome  -  -  -  -  -  -  ^05 

“He  was  angry ,  would  not  go  in''  =  -  -  20$ 

y?  Tumult  in  Jerusalem  -----  213 

The  Unprofitable  Fig-tree  -----  277 

“I  have  bought  a  piece  of  ground"  -  220 

“/  have  bought  five  yoke  of  oxen  "  -  22J 

“I  have  married  a  wife"  -----  225 

“Bring  in  hither  the  poor"  -----  227 

In  the  Highways  and  Hedges  -  -  -  -  231 

At  the  Rich  Man's  Gate  -  -  .  -  -  292 

y?  King's  Pardon  ------  296 

that  thou  owest"  -----  299 

“/  zrn'//  pull  d 07V 11  my  barns ,  build  greater  "  -  233 

“This  night  thy  soul  shall  be  required  of  thee"  -  -  237 


Engr  avi ng s 

Children's  Praise  in  the  Temple 
“  The  heavens  were  opened  "  - 

“  They  saw  in  the  husbandmen  a  picture  of  themselves  " 
Without  a  Wedding  Garment  - 


Page 

275 

277 

297 

3^3 


A  Service  of  Love  - 

Bestowing  the  Talents  - 
Trading  with  the  Talents  - 
Hiding  the  Talent  in  the  Earth 
“ Give  an  account  of  thy  stewardship  " 

‘  ‘Sit  down  quickly ,  and  write  fifty  " 

“  The  priest  passed  by  " 

The  Levite  “  stopped  and  looked  at  the  sufferer  " 

“ He  took  out  two  pence ,  and  gave  them  to  the  host " 
A  Young  Ruler  Saluted  Him  - 
“He  went  away  sorrowful  ”  - 

Hiring  Laborers  in  the  Market-place  - 
“ The  householder  paid  them  for  a  full  day's  work" 

“ The  watchers  become  weary"  -» 

“ Behold ,  the  bridegroom  comcth"  - 
“Give  us  of  your  oil"  - 
“ They  were  left  standing  without"  - 


324 

329 

347 

357 

368 

37i 

378 

381 

385 

392 

395 

398 

401 

407 

4°9 

4H 

416 


From  the  Natural  to 
the  Spiritual 


Nature  is  the  mirror  of  divinit^ 


Tea  clung  tn  Parables 


TN  Christ’s  parable-teaching  the  same  principle  is  seen 
as  in  His  own  mission  to  the  world.  That  we  might 
become  acquainted  with  His  divine  character  and  life,  Christ 
took  our  nature,  and  dwelt  among  us.  Divinity  was 
revealed  in  humanity ;  the  invisible  glory  in  the  visible 
human  form.  Men  could  learn  of  the  unknown  through 
the  known;  heavenly  things  were  revealed  through  the 
earthly;  God  was  made  manifest  in  the  likeness  of  men. 
So  it  was  in  Christ’s  teaching:  the  unknown  was  illustrated 
by  the  known;  divine  truths  by  earthly  things  with  which 
the  people  were  most  familiar. 

The  Scripture  says,  “All  these  things  spake  Jesus  unto 
the  multitude  in  parables;  .  .  .  that  it  might  be  fulfilled 

which  was  spoken  by  the  prophet,  saying,  I  will  open  My 
mouth  in  parables;  I  will  utter  things  which  have  been  kept 
secret  from  the  foundation  of  the  world.”1  Natural  things 
were  the  medium  for  the  spiritual;  the  things  of  nature  and 
the  life-experience  of  His  hearers  were  connected  with  the 
truths  of  the  written  word.  Leading  thus  from  the  natural  to 
the  spiritual  kingdom,  Christ’s  parables  are  links  in  the  chain 


( 17) 


2 


1  Matt.  13  :  34,  35 


i8 


Christ's  Object  Lessons 


of  truth  that  unites  man  with  God,  and  earth  with  heaven. 

In  His  teaching  from  nature,  Christ  was  speaking  of 
the  things  which  His  own  hands  had  made,  and  which 
had  qualities  and  powers  that  He  Himself  had  imparted. 
In  their  original  perfection,  all  created  things  were  an 
expression  of  the  thought  of  God.  To  Adam  and  Eve  in 
their  Eden  home,  nature  was  full  of  the  knowledge  of  God, 

teeming  with  divine  instruction.  Wisdom 
spoke  to  the  eye,  and  was  received  into  the 
heart;  for  they  communed  with  God  in  His 
created  works.  As  soon  as  the  holy  pair 
transgressed  the  law  of  the  Most  High,  the 
bri  ghtness  from  the  face  of  God  departed 
from  the  face  of  nature.  The  earth  is  now 
marred  and  defiled  by  sin.  Yet  even  in  its 
blighted  state,  much  that  is  beautiful  remains. 
God’s  object-lessons  are  not  obliterated ;  rightly 
understood,  nature  speaks  of  her  Creator. 

In  the  days  of  Christ  these  lessons  had  been  lost 
sight  of.  Men  had  well-nigh  ceased  to  discern 
God  in  His  works.  The  sinfulness  of  humanity 
had  cast  a  pall  over  the  fair  face  of  creation;  and 
instead  of  manifesting  God,  His  works  became  a 
barrier  that  concealed  Him.  Men  “worshiped  and 
served  the  creature  more  than  the  Creator.”  Thus 
the  heathen  “became  vain  in  their  imaginations,  and  their 
foolish  heart  was  darkened.”1  So  in  Israel,  man’s  teaching 
had  been  put  in  the  place  of  God’s.  Not  only  the  things 
of  nature,  but  the  sacrificial  service  and  the  Scriptures 
themselves, — all  given  to  reveal  God, — were  so  perverted 
that  they  became  the  means  of  concealing  Him. 

Christ  sought  to  remove  that  which  obscured  the  truth. 
The  veil  that  sin  has  cast  over  the  face  of  nature,  He  came 


"He  desires  us 
to  read  it  in 
every  lily." 


1  Rom.  i  :  25,  21 


Teaching  in  Parables 


l9 


to  draw  aside,  bringing  to  view  the  spiritual  glory  that  all 
things  were  created  to  reflect.  His  words  placed  the 
teachings  of  nature  as  well  as  of  the  Bible  in  a  new 
aspect,  and  made  them  a  new  revelation. 

Jesus  plucked  the  beautiful  lily,  and  placed  it  in  the 
hands  of  children  and  youth;  and  as  they  looked  into  His 
own  youthful  face,  fresh  with  the  sunlight  of  His  Father’s 
countenance,  He  gave  the  lesson,  “  Consider  the  lilies  of 
the  field,  how  they  grow  [in  the  simplicity  of  natural 
beauty] ;  they  toil  not,  neither  do  they  spin :  and  yet  I 
say  unto  you,  that  even  Solomon  in  all  his  glory  was 
not  arrayed  like  one  of  these.”  Then  followed  the  sweet 
assurance  and  the  important  lesson,  “Wherefore,  if  God  so 
clothe  the  grass  of  the  field,  which  to-day  is,  and  to-morrow 
is  cast  into  the  oven,  shall  He  not  much  more  clothe  you, 
O  ye  of  little  faith?” 

In  the  sermon  on  the  mount  these  words  were  spoken 
to  others  besides  children  and  youth.  They  were  spoken  to 
the  multitude,  among  whom  were  men  and  women  full  of 
worries  and  perplexities,  and  sore  with  disappointment  and 
sorrow.  Jesus  continued:  “Therefore  take  no  thought, 
saying,  What  shall  we  eat  ?  or,  What  shall  we  drink  ?  or, 
Wherewithal  shall  we  be  clothed  ?  (for  after  all  these  things 
do  the  Gentiles  seek:)  for  your  Heavenly  Father  knoweth 
that  ye  have  need  of  all  these  things.”  Then  spreading 
out  His  hands  to  the  surrounding  multitude,  He  said,  “But 
seek  ye  first  the  kingdom  of  God,  and  His  righteousness ; 
and  all  these  things  shall  be  added  unto  you.”  1 

Thus  Christ  interpreted  the  message  which  He  Himself 
had  given  to  the  lilies  and  the  grass  of  the  field.  He 
desires  us  to  read  it  in  every  lily  and  every  spire  of  grass. 
His  words  are  full  of  assurance,  and  tend  to  confirm  trust 
in  God. 


iMatt.  6:28-33 


20 


Christ's  Object  Lessons 


So  wide  was  Christ’s  view  of  truth,  so  extended  His 
teaching,  that  every  phase  of  nature  was  employed  in 
illustrating  truth.  The  scenes  upon  which  the  eye  daily 
rests  were  all  connected  with  some  spiritual  truth,  so  that 
nature  is  clothed  with  the  parables  of  the  Master. 


In  the  earlier  part  of  His  ministry,  Christ  had  spoken  to 
the  people  in  words  so  plain  that  all  His  hearers  might  have 
grasped  truths  which  would  make  them  wise  unto  salvation. 
But  in  many  hearts  the  truth  had  taken  no  root,  and  it  had 
been  quickly  caught  away.  “Therefore  speak  I  to  them 
in  parables,”  He  said;  “because  they  seeing  see  not;  and 
hearing  they  hear  not,  neither  do  they  understand. 

For  this  people’s  heart  is  waxed  gross,  and  their  ears  are 
dull  of  hearing,  and  their  eyes  they  have  closed.”  1 

Jesus  desired  to  awaken  inquiry.  He  sought  to  arouse  the 


1  Matt.  13  :  13-15 


careless,  and  impress  truth  upon  the  heart.  Parable-teaching 
was  popular,  and  commanded  the  respect  and  attention,  not 
only  of  the  Jews,  but  of  the  people  of  other  nations.  No 
more  effective  method  of  instruction  could  He  have  employed. 
If  His  hearers  had  desired  a  knowledge  of  divine  things,  they 
might  have  understood  His  words;  for  He  was  always  willing 
to  explain  them  to  the  honest  inquirer. 

Again,  Christ  had  truths  to  present  which  the  people  were 
unprepared  to  accept,  or  even  to  understand.  For  this  reason 
also  He  taught  them  in  parables.  By  connecting  His  teaching 
with  the  scenes  of  life,  experience,  or  nature,  He  secured 
their  attention  and  impressed  their  hearts.  Afterward,  as 
they  looked  upon  the  objects  that  illustrated  His  lessons, 
they  recalled  the  words  of  the  divine  Teacher.  To  minds 
that  were  open  to  the  Holy  Spirit,  the  significance  of  the 
Saviour’s  teaching  unfolded  more  and  more.  Mysteries  grew 


clear,  and  that  which 
had  been  hard  to 
grasp  became  evident. 

Jesus  sought  an 
avenue  to  every  heart. 
By  using  a  variety 
of  illustrations,  He 
not  only  presented 
truth  in  its  different 
phases,  but  appealed 
to  the  different  hear¬ 
ers.  Their  interest  was 
aroused  by  figures 
drawn  from  the  sur¬ 
roundings  of  their 
daily  life.  None  who 
listened  to  the  Saviour 


And  "in  the  fields 
and  groves." 


22  Christ's  Object  Lessons 

could  feel  that  they  were  neglected  or  forgotten.  The 
humblest,  the  most  sinful,  heard  in  His  teaching  a  voice 
that  spoke  to  them  in  sympathy  and  tenderness. 

And  He  had  another  reason  for  teaching  in  parables. 
Among  the  multitudes  that  gathered  about  Him,  there  were 
priests  and  rabbis,  scribes  and  elders,  Herodians  and  rulers, 
world-loving,  bigoted,  ambitious  men,  who  desired  above  all 
things  to  find  some  accusation  against  Him.  Their  spies 
followed  His  steps  day  after  day,  to  catch  from  His  lips 
something  that  would  cause  His  condemnation,  and  forever 
silence  the  One  who  seemed  to  draw  the  world  after  Him. 
The  Saviour  understood  the  character  of  these  men,  and  He 
presented  truth  in  such  a  way  that  they  could  find  nothing  by 
which  to  bring  His  case  before  the  Sanhedrim.  In  parables 
He  rebuked  the  hypocrisy  and  wicked  works  of  those  who 
occupied  high  positions,  and  in  figurative  language  clothed 
truth  of  so  cutting  a  character  that  had  it  been  spoken  in 
direct  denunciation,  they  would  not  have  listened  to  His 
words,  and  would  speedily  have  put  an  end  to  His  ministry. 
But  while  He  evaded  the  spies,  He  made  truth  so  clear  that 
error  was  manifested,  and  the  honest  in  heart  were  profited 
by  His  lessons.  Divine  wisdom,  infinite  grace,  were  made 
plain  by  the  things  of  God’s  creation.  Through  nature  and 
the  experiences  of  life,  men  were  taught  of  God.  ‘‘The 
invisible  things  of  Him  since  the  creation  of  the  world,” 
were  “perceived  through  the  things  that  are  made,  even 
His  everlasting  power  and  divinity.”  1 

In  the  Saviour’s  parable-teaching  is  an  indication  of  what 
constitutes  the  true  “higher  education.”  Christ  might  have 
opened  to  men  the  deepest  truths  of  science.  He  might 
have  unlocked  mysteries  which  have  required  many  centuries 
of  toil  and  study  to  penetrate.  He  might  have  made 
suggestions  in  scientific  lines  that  would  have  afforded  food 


1  Rom.  i  :  20,  R.  V. 


23 


T  e  ac  Ji  i  ng  in  Parables 

for  thought  and  stimulus  for  invention  to  the  close  of  time. 
But  He  did  not  do  this.  He  said  nothing  to  gratify  curiosity, 
or  to  satisfy  man’s  ambition  by  opening  doors  to  worldly 
greatness.  In  all  His  teaching,  Christ  brought  the  mind  of 
man  in  contact  with  the  Infinite  Mind.  He  did  not  direct 
the  people  to  study  men’s  theories  about  God,  His  word,  or 
His  works.  He  taught  them  to  behold  Him  as  manifested 
in  His  works,  in  His  word,  and  by  His  providences. 


Christ  did  not  deal  in  abstract  theories,  but  in  that  which 
is  essential  to  the  development  of  character,  that  which  will 
enlarge  man’s  capacity  for  knowing  God,  and  increase  his 
efficiency  to  do  good.  He  spoke  to  men  of  those  truths 
that  relate  to  the  conduct  of  life,  and  that  take  hold  upon 
eternity. 

It  was  Christ  who  directed  the  education  of  Israel. 
Concerning  the  commandments  and  ordinances  of  the  Lord 
He  said,  “Thou  shalt  teach  them  diligently  unto  thy  children, 
and  shalt  talk  of  them  when  thou  sittest  in  thine  house, 
and  when  thou  walkest  by  the  way,  and  when  thou  best 


24 


Christ's  Object  Lessons 


down,  and  when  thou  risest  up.  And  thou  shalt  bind 

them  for  a  sign  upon  thine  hand,  and  they  shall  be  as 

frontlets  between  thine  eyes.  And  thou  shalt  write  them 

upon  the  posts  of  thy  house,  and  on  thy  gates.”  1  Irj.  His 

own  teaching,  Jesus  showed  how  this  command  is  to  be 
fulfilled,  —  how  the  laws  and  principles  of  God’s  kingdom 
can  be  so  presented  as  to  reveal  their  beauty  and  precious¬ 
ness.  When  the  Lord  was  training  Israel  to  be  the  special 
representatives  of  Himself,  He  gave  them  homes  among  the 
hills  and  valleys.  In  their  home  life  and  their  religious 
service  they  were  brought  in  constant  contact  with  nature 
and  with  the  word  of  God.  So  Christ  taught  His  disciples 
by  the  lake,  on  the  mountain-side,  in  the  fields  and  groves, 
where  they  could  look  upon  the  things  of  nature  by  which 
He  illustrated  His  teachings.  And  as  they  learned  of 
Christ,  they  put  their  knowledge  to  use  by  co-operating 
with  Him  in  His  work. 

So  through  the  creation  we  are  to  become  acquainted 
with  the  Creator.  The  book  of  nature  is  a  great  lesson- 
book,  which  in  connection  with  the  Scriptures  we  are  to 
use  in  teaching  others  of  His  character,  and  guiding  lost 
sheep  back  to  the  fold  of  God.  As  the  works  of  God  are 
studied,  the  Holy  Spirit  flashes  conviction  into  the  mind. 
It  is  not  the  conviction  that  logical  reasoning  produces;  but 
unless  the  mind  has  become  too  dark  to  know  God,  the 
eye  too  dim  to  see  Him,  the  ear  too  dull  to  hear  His  voice, 
a  deeper  meaning  is  grasped,  and  the  sublime,  spiritual 
truths  of  the  written  word  are  impressed  on  the  heart. 

In  these  lessons  direct  from  nature,  there  is  a  simplicity 
and  purity  that  makes  them  of  the  highest  value.  All 
need  the  teaching  to  be  derived  from  this  source.  In  itself 
the  beauty  of  nature  leads  the  soul  away  from  sin  and 
worldly  attractions,  and  toward  purity,  peace,  and  God. 


1  Deut.  6 :  7-9 


25 


Teaching  in  Parables 

Too  often  the  minds  of  students  are  occupied  with  men’s 
theories  and  speculations,  falsely  called  science  and  philos¬ 
ophy.  They  need  to  be  brought  into  close  contact  with 
nature.  Let  them  learn  that  creation  and  Christianity  have 
one  God.  Let  them  be  taught  to  see  the  harmony  of  the 


"We  should  study  the  Saviour's  parables  where  He  spoke  them , 
in  the  Jields  and  groves,  ,  .  .  among  the  grass  and  Jtowers.'' 


natural  with  the  spiritual.  Let  everything  which  their  eyes 
see  or  their  hands  handle  be  made  a  lesson  in  character¬ 
building.  Thus  the  mental  powers  will  be  strengthened, 
the  character  developed,  the  whole  life  ennobled. 

Christ’s  purpose  in  parable-teaching  was  in  direct  line 
.  with  the  purpose  of  the  Sabbath.  God  gave  to  men  the 
memorial  of  His  creative  power,  that  they  might  discern 
Him  in  the  works  of  His  hand.  The  Sabbath  bids  us 
behold  in  His  created  works  the  glory  of  the  Creator.  And 


26 


Christ's  Object  L  e  s  s  d  h  s 


it  was  because  He  desired  us  to  do  this  that  Jesus  bound 
up  His  precious  lessons  with  the  beauty  of  natural  things. 
On  the  holy  rest-day,  above  all  other  days,  we  should  study 
the  messages  that  God  has  written  for  us  in  nature.  We 
should  study  the  Saviour’s  parables  where  He  spoke  them, 
in  the  fields  and  groves,  under  the  open  sky,  among  the 


grass  and  flowers.  As  we  come  close  to  the  heart  of  nature, 
Christ  makes  His  presence  real  to  us,  and  speaks  to  our 
hearts  of  His  peace  and  love. 

And  Christ  has  linked  His  teaching,  not  only  with  the 
day  of  rest,  but  with  the  week  of  toil.  He  has  wisdom  for 
him  who  drives  the  plow  and  sows  the  seed.  In  the 
plowing  and  sowing,  the  tilling  and  reaping,  He  teaches 
us  to  see  an  illustration  of  His  work  of  grace  in  the  heart. 
So  in  every  line  of  useful  labor  and  every  association  of 
life,  He  desires  us  to  find  a  lesson  of  divine  truth.  Then 
our  daily  toil  will  no  longer  absorb  our  attention  and  lead 


Teaching  in  Parables 


27 


\ 

us  to  forget  God;  it  will  continually  remind  us  of  our 
Creator  and  Redeemer.  The  thought  of  God  will  run  like 
a  thread  of  gold  through  all  our  homely  cares  and  occupa¬ 
tions.  For  us  the  glory  of  His  face  will  again  rest  upon 
the  face  of  nature.  We  shall  ever  be  learning  new  lessons 
of  heavenly  truth,  and  growing  into  the  image  of  His  purity. 
Thus  shall  we  ‘‘be  taught  of  the  Lord;”  and  in  the  lot 
wherein  we  are  called,  we  shall  “abide  with  God.”  1 

1  Isa.  54:13;  1  Cor.  7  :  24 


In  "the  tilling  cmd  reaping  He  teaches  us." 


Seed-Sowing 


The  seed  is  the  word  of  God ” 

Luke  8  :  ii 


'  ■  ■  ■  •  •  ; 


Copyright,  1900,  by  Pacific  Press  Publishing  Co, 


'A  company  had  gathered 
to  hear  Jesus, — an  eager, 
expectant  throng.” 


EY  THE  SEA  OF  GALILEE 


“ Th e  Sower  Went  F o ri h 


to  S 


ow 


)  > 


THE  SOWER  AND  THE  SEED 

yQ  Y  the  parable  of  the  sower,  Christ  illustrates  the  things 
of  the  kingdom  of  heaven,  and  the  work  of  the  great 
Husbandman  for  His  people.  Like  a  sower  in  the  field. 
He  came  to  scatter  the  heavenly  grain  of  truth.  And  His 
parable-teaching  itself  was  the  seed  with  which  the  most 
precious  truths  of  His  grace  were  sown.  Because  of  its 
simplicity  the  parable  of  the  sower  has  not  been  valued 
as  it  should  be.  From  the  natural  seed  cast  into  the  soil, 
Christ  desires  to  lead  our  minds  to  the  gospel  seed,  the 
sowing  of  which  results  in  bringing  man  back  to  his  loyalty 
to  God.  He  who  gave  the  parable  of  the  tiny  seed  is  the 
Sovereign  of  heaven,  and  the  same  laws  that  govern  eaithly 
seed-sowing  govern  the  sowing  of  the  seeds  of  tiuth. 

By  the  Sea  of  Galilee  a  company  had  gathered  to  see 
and  hear  Jesus,  —  an  eager,  expectant  throng.  The  sick 
were  there,  lying  on  their  mats,  waiting  to  piesent  their 

Based  on  Matt.  13  : 1-9,  18-23 ;  Mark  4  : 1-20  ;  Luke  8  :  4- 15  ( 33 ) 


3 


34 


Christ's  Object  Lessons 

cases  before  Him.  It  was  Christ’s  God-given  right  to  heal 
the  woes  of  a  sinful  race,  and  He  now  rebuked  disease, 
and  diffused  around  Him  life  and  health  and  peace. 

As  the  crowd  continued  to  increase,  the  people  pressed 
close  about  Christ  until  there  was  no  room  to  receive  them. 
Then,  speaking  a  word  to  the  men  in  their  fishing  boats, 
He  stepped  into  the  boat  that  was  waiting  to  take  Him 
across  the  lake,  and  bidding  His  disciples  push  off  a  little 
from  the  land,  He  spoke  to  the  multitude  upon  the  shore. 

Beside  the  sea  lay  the  beautiful  plain  of  Gennesaret, 
beyond  rose  the  hills,  and  upon  hillside  and  plain  both 
sowers  and  reapers  were  busy,  the  one  casting  seed,  and 
the  other  harvesting  the  early  grain.  Looking  upon  the 
scene,  Christ  said:  — 

“ Behold,  the  sower  went  forth  to  sow;  and  as  he  sowed, 
some  seeds  fell  by  the  wayside,  and  the  birds  came  and 
devoured  them;”1  “some  fell  upon  stony  places,  where 
they  had  not  much  earth;  and  forthwith  they  sprung  up, 
because  they  had  no  deepness  of  earth;  and  when  the  sun 
was  up,  they  were  scorched;  and  because  they  had  no  root, 
they  withered  away.  And  some  fell  among  thorns;  and 
the  thorns  sprung  up,  and  choked  them;  but  other  fell  into 
good  ground,  and  brought  forth  fruit,  some  an  hundred¬ 
fold,  some  sixty-fold,  some  thirty-fold.” 

Christ’s  mission  was  not  understood  by  the  people  of 
His  time.  The  manner  of  His  coming  was  not  in  accord¬ 
ance  with  their  expectations.  The  Lord  Jesus  was  the 
foundation  of  the  whole  Jewish  economy.  Its  imposing 
services  were  of  divine  appointment.  They  were  designed 
to  teach  the  people  that  at  the  time  appointed  One  would 
come  to  whom  those  ceremonies  pointed.  But  the  Jews 
had  exalted  the  forms  and  ceremonies,  and  had  lost  sight 
of  their  object.  The  traditions,  maxims,  and  enactments  of 


1  r.  v. 


“ The  Sower  Went  Forth  to  S  o  zv  ”  35 

men  hid  from  them  the  lessons  which  God  intended  to 
convey.  These  maxims  and  traditions  became  an  obstacle 
to  their  understanding  and  practise  of  true  religion.  And 
when  the  Reality  came,  in  the  person  of  Christ,  they  did 
not  recognize  in  Him  the  fulfilment  of  all  their  types,  the 
substance  of  all  their  shadows.  They  rejected  the  antitype, 
and  clung  to  their  types  and  useless  ceremonies.  The  Son  of 
God  had  come,  but  they  continued  to  ask  for  a  sign.  The 
message,  “Repent  ye;  for  the  kingdom  of  heaven  is  at  hand,”1 
they  answered  by  demands  for  a  miracle.  The  gospel  of 
Christ  was  a  stumbling-block  to  them  because  they  demanded 
signs  instead  of  a  Saviour.  They  expected  the  Messiah  to 
prove  His  claims  by  mighty  deeds  of  conquest,  to  establish 
His  empire  on  the  ruins  of  earthly  kingdoms.  This  expec¬ 
tation  Christ  answered  in  the  parable  of  the  sower.  Not  by 
force  of  arms,  not  by  violent  interpositions,  was  the  kingdom 
of  God  to  prevail,  but  by  the  implanting  of  a  new  principle 
in  the  hearts  of  men. 

“He  that  soweth  the  good  seed  is  the  Son  of  man.”2 
Christ  had  come,  not  as  a  king,  but  as  a  sower;  not  for 
the  overthrow  of  kingdoms,  but  for  the  scattering  of  seed; 
not  to  point  His  followers  to  earthly  triumphs  and  national 
greatness,  but  to  a  harvest  to  be  gathered  after  patient  toil, 
and  through  losses  and  disappointments. 

The  Pharisees  perceived  the  meaning  of  Christ’s  parable; 
but  to  them  its  lesson  was  unwelcome.  They  affected  not 
to  understand  it.  To  the  multitude  it  involved  in  still 
greater  mystery  the  purpose  of  the  new  teacher,  whose 
words  had  so  strangely  moved  their  hearts,  and  so  bitterly 
disappointed  their  ambitions.  The  disciples  themselves  had 
not  understood  the  parable,  but  their  interest  was  awakened. 
They  came  to  Jesus  privately,  and  asked  for  an  explanation. 

This  was  the  desire  which  Christ  wished  to  arouse,  that 


1  Matt.  3  :  2 


2  Matt.  13:  37 


36  Christ's  Object  Lessons 

* 

He  might  give  them  more  definite  instruction.  He  explained 
the  parable  to  them,  as  He  will  make  plain  His  word  to  all 
who  seek  Him  in  sincerity  of  heart.  Those  who  study  the 
word  of  God  with  hearts  open  to  the  enlightenment  of  the 
Holy  Spirit,  will  not  remain  in  darkness  as  to  the  meaning 
of  the  word.  “If  any  man  willeth  to  do  His  will,”  Christ 
said,  “he  shall  know  of  the  teaching,  whether  it  be  of  God, 
or  whether  I  speak  from  Myself.”  1  All  who  come  to  Christ 
for  a  clearer  knowledge  of  the  truth,  will  receive  it.  He 
will  unfold  to  them  the  mysteries  of  the  kingdom  of  heaven, 
and  these  mysteries  will  be  understood  by  the  heart  that 
longs  to  know  the  truth.  A  heavenly  light  will  shine  into 
the  soul-temple,  and  will  be  revealed  to  others  as  the  bright 
shining  of  a  lamp  on  a  dark  path. 

“The  sower  went  forth  to  sow.”  2  In  the  East  the  state 
of  affairs  was  so  unsettled,  and  there  was  so  great  danger 
from  violence,  that  the  people  dwelt  chiefly  in  walled  towns, 
and  the  husbandmen  went  forth  daily  to  their  labor  outside 
the  walls.  So  Christ,  the  heavenly  Sower,  went  forth  to 
sow.  He  left  His  home  of  security  and  peace,  left  the 
glory  that  He  had  with  the  Father  before  the  world  was, 
left  His  position  upon  the  throne  of  the  universe.  He  went 
forth,  a  suffering,  tempted  man;  went  forth  in  solitude,  to 
sow  in  tears,  to  water  with  His  blood,  the  seed  of  life  for 
a  world  lost. 

His  servants  in  like  manner  must  go  forth  to  sow. 
When  called  to  become  a  sower  of  the  seed  of  truth, 
Abraham  was  bidden,  “Get  thee  out  of  thy  country,  and 
from  thy  kindred,  and  from  thy  father’s  house,  unto  a  land 
that  I  will  show  thee.”  “And  he  went  out,  not  knowing 
whither  he  went.”3  So  to  the  apostle  Paul,  praying  in  the 
temple  at  Jerusalem,  came  the  message  from  God,  “Depart; 
for  I  will  send  thee  far  hence  unto  the  Gentiles.”4  So  those 


xJohn  7  : 17,  R.  V. 


2  R.  V. 


3  Gen.  12:1;  Heb.  n  :  8 


4  Acts  22  :  21 


“ The  Sower  Went  Forth  to 


3; 


Sow" 


who  are  called  to  unite  with  Christ  must  leave  all,  in  order 
to  follow  Him.  Old  associations  must  be  broken  up,  plans 
of  life  relinquished,  earthly  hopes  surrendered.  In  toil  and 


tears,  in  solitude,  and  through  sacrifice,  must  the  seed  be 
sown. 

“The  sower  soweth  the  word.”  Christ  came  to  sow 
the  world  with  truth.  Ever  since  the  fall  of  man,  Satan 
has  been  sowing  the  seeds  of  error.  It  was  by  a  lie  that 
he  first  gained  control  over  men,  and  thus  he  still  works  to 
overthrow  God’s  kingdom  in  the  earth,  and  to  bring  men 


38  Christ's  Object  Lessons 

under  his  power.  A  sower  from  a  higher  world,  Christ 
came  to  sow  the  seeds  of  truth.  He  who  had  stood  in  the 
councils  of  God,  who  had  dwelt  in  the  innermost  sanctuary 
of  the  Eternal,  could  bring  to  men  the  pure  principles  of 
truth.  Ever  since  the  fall  of  man,  Christ  had  been  the 
Revealer  of  truth  to  the  world.  By  Him  the  incorruptible 
seed,  “the  word  of  God,  which  liveth  and  abideth  forever,”1 
is  communicated  to  men.  In  that  first  promise  spoken  to 
our  fallen  race  in  Eden,  Christ  was  sowing  the  gospel  seed. 
But  it  is  to  His  personal  ministry  among  men,  and  to  the 
work  which  He  thus  established,  that  the  parable  of  the 
sower  especially  applies. 

The  word  of  God  is  the  seed.  Every  seed  has  in  itself 
a  germinating  principle.  In  it  the  life  of  the  plant  is 
enfolded.  So  there  is  life  in  God’s  word.  Christ  says, 
“The  words  that  I  speak  unto  you,  they  are  Spirit,  and 
they  are  life.”  “He  that  heareth  My  word,  and  believeth 
on  Him  that  sent  Me,  hath  everlasting  life.”2  In  every 
command  and  in  every  promise  of  the  word  of  God  is  the 
power,  the  very  life  of  God,  by  which  the  command  may 
be  fulfilled  and  the  promise  realized.  He  who  by  faith 
receives  the  word  is  receiving  the  very  life  and  character 
of  God. 

Every  seed  brings  forth  fruit  after  its  kind.  Sow  the 
seed  under  right  conditions,  and  it  will  develop  its  own  life  in 
the  plant.  Receive  into  the  soul  by  faith  the  incorruptible 
seed  of  the  word,  and  it  will  bring  forth  a  character  and  a 
life  after  the  similitude  of  the  character  and  the  life  of  God. 

The  teachers  of  Israel  were  not  sowing  the  seed  of  the 
word  of  God.  Christ’s  work  as  a  teacher  of  truth  was  in 
marked  contrast  to  that  of  the  rabbis  of  His  time.  They 
dwelt  upon  traditions,  upon  human  theories  and  specula¬ 
tions.  Often  that  which  man  had  taught  and  written  about 


1 1  Peter  1  :  23 


2  J  ohn  6:63;  5  :  24 


“ The  So  zv  e  r  W  e  nt  F  o  r  th  to  S  ozo”  39 

the  word,  they  put  in  place  of  the  word  itself.  Their 
teaching  had  no  power  to  quicken  the  soul.  The  subject 
of  Christ’s  teaching  and  preaching  was  the  word  of  God. 
He  met  questioners  with  a  plain,  “It  is  written.”  “What 
saith  the  Scriptures?”  “How  readest  thou?”  At  every 
opportunity,  when  an  interest  was  awakened  by  either  friend 
or  foe,  He  sowed  the  seed  of  the  word.  He  who  is  the 
Way,  the  Truth,  and  the  Life,  Himself  the  living  Word, 
points  to  the  Scriptures,  saying,  “They  are  they  which 
testify  of  Me.”  And  “beginning  at  Moses  and  all  the 
prophets,”  He  opened  to  His  disciples  “in  all  the  Scriptures 
the  things  concerning  Himself.”1 

Christ’s  servants  are  to  do  the  same  work.  In  our  day,  as 
of  old,  the  vital  truths  of  God’s  word  are  set  aside  for  human 
theories  and  speculations.  Many  professed  ministers  of  the 
gospel  do  not  accept  the  whole  Bible  as  the  inspired  word. 
One  wise  man  rejects  one  portion;  another  questions  another 
part.  They  set  up  their  judgment  as  superior  to  the  word; 
and  the  Scripture  which  they  do  teach  rests  upon  their  own 
authority.  Its  divine  authenticity  is  destroyed.  Thus  the 
seeds  of  infidelity  are  sown  broadcast;  for  the  people  become 
confused,  and  know  not  what  to  believe.  There  are  many 
beliefs  that  the  mind  has  no  right  to  entertain.  In  the  days 
of  Christ  the  rabbis  put  a  forced,  mystical  construction  upon 
many  portions  of  Scripture.  Because  the  plain  teaching  of 
God’s  word  condemned  their  practises,  they  tried  to  destroy 
its  force.  The  same  thing  is  done  to-day.  The  word  of 
God  is  made  to  appear  mysterious  and  obscure  in  order 
to  excuse  transgression  of  His  law.  Christ  rebuked  these 
practises  in  His  day.  He  taught  that  the  word  of  God 
was  to  be  understood  by  all.  He  pointed  to  the  Scriptures 
as  of  unquestionable  authority,  and  we  should  do  the  same. 
The  Bible  is  to  be  presented  as  the  word  of  the  infinite  God, 


1  John  5  :  39  ;  Luke  24  :  27 


40 


Christ's  Object  Lessons 


as  the  end  of  all  controversy  and  the  foundation  of  all  faith. 

The  Bible  has  been  robbed  of  its  power,  and  the  results 
are  seen  in  a  lowering  of  the  tone  of  spiritual  life.  In  the 
sermons  from  many  pulpits  of  to-day  there  is  not  that 
divine  manifestation  which  awakens  the  conscience  and 
brings  life  to  the  soul.  The  hearers  can  not  say,  “Did 
not  our  heart  burn  within  us,  while  He  talked  with  us  by 
the  way,  and  while  He  opened  to  us  the  Scriptures?”1 
There  are  many  who  are  crying  out  for  the  living  God, 
longing  for  the  divine  presence.  Philosophical  theories  or 
literary  essays,  however  brilliant,  can  not  satisfy  the  heart. 
The  assertions  and  inventions  of  men  are  of  no  value.  Let 
the  word  of  God  speak  to  the  people.  Let  those  who 
have  heard  only  traditions  and  human  theories  and  maxims 
hear  the  voice  of  Him  whose  word  can  renew  the  soul  unto 
everlasting  life. 

Christ’s  favorite  theme  was  the  paternal  tenderness  and 
abundant  grace  of  God;  He  dwelt  much  upon  the  holiness 
of  His  character  and  His  law;  He  presented  Himself  to 
the  people  as  the  Way,  the  Truth,  and  the  Life.  Let  these 
be  the  themes  of  Christ’s  ministers.  Present  the  truth  as  it 
is  in  Jesus.  Make  plain  the  requirements  of  the  law  and  the 
gospel.  Tell  the  people  of  Christ’s  life  of  self-denial  and 
sacrifice;  of  His  humiliation  and  death;  of  His  resurrection 
and  ascension;  of  His  intercession  for  them  in  the  courts 
of  God;  of  His  promise,  “I  will  come  again,  and  receive 
you  unto  Myself.”2 

Instead  of  discussing  erroneous  theories,  or  seeking  to 
combat  the  opponents  of  the  gospel,  follow  the  example  of 
Christ.  Let  fresh  truths  from  God’s  treasure-house  flash 
into  life.  “Preach  the  word.”  “Sow  beside  all  waters.” 
“Be  instant  in  season,  out  of  season.”  “He  that  hath  My 
word,  let  him  speak  My  word  faithfully.  What  is  the  chaff 


1  X>uke  24  :  32 


2John  14  : 3 


“ The  Sower  Went  Forth  to  Sozv ” 


41 


to  the  wheat?  saith  the  Lord.”  “Every  word  of  God  is 
pure.  .  .  .  Add  thou  not  unto  His  words,  lest  He 

reprove  thee,  and  thou  be  found  a  liar.”1 

“The  sower  soweth  the  word.”  Here  is  presented  the 
great  principle  which  should  underlie  all  educational  work. 
“The  seed  is  the  word  of  God.”  But  in  too  many  schools 
of  our  day  God’s  word  is  set  aside.  Other  subjects  occupy 
the  mind.  The  study  of  infidel  authors  holds  a  large  place 
in  the  educational  system.  Skeptical  sentiments  are  inter¬ 
woven  in  the  matter  placed  in  school  books.  Scientific 
research  becomes  misleading,  because  its  discoveries  are 
misinterpreted  and  perverted.  The  Avord  of  God  is  com¬ 
pared  with  the  supposed  teachings  of  science,  and  is  made 
to  appear  uncertain  and  untrustworthy.  Thus  the  seeds  of 
doubt  are  planted  in  the  minds  of  the  youth,  and  in  time 
of  temptation  they  spring  up.  When  faith  in  God’s  word 
is  lost,  the  soul  has  no  guide,  no  safeguard.  The  youth 
are  drawn  into  paths  which  lead  away  from  God  and  from 
everlasting  life. 

To  this  cause  may  in  great  degree  be  attributed  the 
wide-spread  iniquity  in  our  world  to-day.  When  the  word 
of  God  is  set  aside,  its  power  to  restrain  the  evil  passions  of 
the  natural  heart  is  rejected.  Men  sow  to  the  flesh,  and 
of  the  flesh  they  reap  corruption. 

And  here,  too,  is  the  great  cause  of  mental  weakness 
and  inefficiency.  In  turning  from  God’s  word  to  feed  on  the 
writings  of  uninspired  men,  the  mind  becomes  dwarfed  and 
cheapened.  It  is  not  brought  in  contact  with  deep,  broad 
principles  of  eternal  truth.  The  understanding  adapts  itself 
to  the  comprehension  of  the  things  with  which  it  is  familiar, 
and  in  this  devotion  to  finite  things  it  is  weakened,  its  power 
is  contracted,  and  after  a  time  it  becomes  unable  to  expand. 

AH  this  is  false  education.  The  work  of  every  teacher 

1  3  Tim.  4:  ?;  Isa.  33:30;  Jer.  23:38;  Prov.  30:5,6 


Christ's  Object  Lessons 


42 


should  be  to  fasten  the  mind  of  the  youth  upon  the  grand 
truths  of  the  word  of  Inspiration.  This  is  the  education 
essential  for  this  life  and  for  the  life  to  come. 

And  let  it  not  be  thought  that  this  will  prevent  the 
study  of  the  sciences,  or  cause  a  lower  standard  in  educa¬ 
tion.  The  knowledge 


nr 

nr- 

.«r 


of  God  is  as  high  as 
heaven  and  as  broad 
as  the  universe.. 
There  is  nothing  so 
ennobling  and  in¬ 
vigorating  as  a  study 
of  the  great  themes 
which  concern  our 
eternal  life.  Let  the 
youth  seek  to  grasp 
these  God-given 
truths,  and  their 
minds  will  expand 
and  grow  strong  in 
the  effort.  It  will 
bring  every  student 
who  is  a  doer  of  the 
word  into  a :  broader 
field  of  thought,  and 
secure  for  him  a 
wealth  of  knowledge 
that  is  imperishable. 

The  education  to 
be  secured  by  search¬ 
ing  the  Scriptures  is 
an  experi  men  tal 
knowledge  of  the 


“Some  fell  by  the  wayside ,  and  the  birds 
came  and  devoured  them." 


“ The  Sower  Went  Forth  to  Sow"  43 

plan  of  salvation.  Such  an  education  will  restore  the  image 
of  God  in  the  soul.  It  will  strengthen  and  fortify  the  mind 
against  temptation,  and  fit  the  learner  to  become  a  co-worker 
with  Christ  in  His  mission  of  mercy  to  the  world.  It  will 
make  him  a  member  of  the  heavenly  family,  and  prepare 
him  to  share  the  inheritance  of  the  saints  in  light. 

But  the  teacher  of  sacred  truth  can  impart  only  that 
which  he  himself  knows  by  experience.  “The  sower  sowed 
his  seed.”  Christ  taught  the  truth  because  He  was  the 
truth.  His  own  thought,  His  character,  His  life-experience, 
were  embodied  in  His  teaching.  So  with  His  servants : 
those  who  would  teach  the  word  are  to  make  it  their  own 
by  a  personal  experience.  They  must  know  what  it  is  to 
have  Christ  made  unto  them  wisdom  and  righteousness  and 
sanctification  and  redemption.  In  presenting  the  word  of 
God  to  others,  they  are  not  to  make  it  a  suppose-so  or  a 
may-be.  They  should  declare  with  the  apostle  Peter,  “We 
have  not  followed  cunningly  devised  fables  when  we  made 
known  unto  you  the  power  and  coming  of  our  Lord  Jesus 
Christ,  but  were  eye-witnesses  of  His  majesty.”1  Every 
minister  of  Christ  and  every  teacher  should  be  able  to  say 
with  the  beloved  John,  “The  life  was  manifested,  and  we 
have  seen  it,  and  bear  witness,  and  show  unto  you  that 
eternal  life  which  was  with  the  Father,  and  was  manifested 
unto  us.”2 


THE  SOIL  — BY  THE  WAYSIDE 

That  with  which  the  parable  of  the  sower  chiefly  deals 
is  the  effect  produced  on  the  growth  of  the  seed  by  the 
soil  into  which  it  is  cast.  By  this  parable  Christ  was 
virtually  saying  to  His  hearers,  It  is  not  safe  for  you  to 
stand  as  critics  of  My  work,  or  to  indulge  disappointment 
because  it  does  not  meet  your  ideas.  The  question  of 


'  2  Peter  i :  16 


2  1  John  1  :  2 


44 


Christ's  Object  Lessons 


greatest  importance  to  you  is,  How  do  you  treat  My 
message?  Upon  your  reception  or  rejection  of  it  your 
eternal  destiny  depends. 

Explaining  the  seed  that  fell  by  the  wayside,  He  said, 
“When  any  one  heareth  the  word  of  the  kingdom,  and 
understandeth  it  not,  then  cometh  the  wicked  one,  and 
catcheth  away  that  which  was  sown  in  his  heart.  This  is 
he  which  received  seed  by  the  wayside.” 

The  seed  sown  by  the  wayside  represents  the  word  of 
God  as  it  falls  upon  the  heart  of  an  inattentive  hearer. 
Like  the  hard-beaten  path,  trodden  down  by  the  feet  of 
men  and  beasts,  is  the  heart  that  becomes  a  highway  for 
the  world’s  traffic,  its  pleasures  and  sins.  Absorbed  in 
selfish  aims  and  sinful  indulgences,  the  soul  is  “  hardened 
through  the  deceitfulness  of  sin.”  1  The  spiritual  faculties 
are  paralyzed.  Men  hear  the  word,  but  understand  it  not. 
They  do  not  discern  that  it  applies  to  themselves.  They 
do  not  realize  their  need  or  their  danger.  They  do  not 
perceive  the  love  of  Christ,  and  they  pass  by  the  message 
of  His  grace  as  something  that  does  not  concern  them. 

As  the  birds  are  ready  to  catch  up  the  seed  from  the 
wayside,  so  Satan  is  ready  to  catch  away  the  seeds  of 
divine  truth  from  the  souk  He  fears  that  the  word  of 
God  may  awaken  the  careless,  and  take  effect  upon  the 
hardened  heart.  Satan  and  his  angels  are  in  the  assemblies 
where  the  gospel  is  preached.  While  angels  of  heaven 
endeavor  to  impress  hearts  with  the  word  of  God,  the 
enemy  is  on  the  alert  to  make  the  word  of  no  effect. 
With  an  earnestness  equalled  only  by  his  malice,  he  tries 
to  thwart  the  work  of  the  Spirit  of  God.  While  Christ  is 
drawing  the  soul  by  His  love,  Satan  tries  to  turn  away 
the  attention  of  the  one  who  is  moved  to  seek  the  Saviour. 
He  engages  the  mind  with  worldly  schemes.  He  excites 


1  Heb.  3 :  13 


“ The  Sower  Went  Forth  to  Sow 


45 


criticism,  or  insinuates  doubt  and  unbelief.  The  speaker’s 
choice  of  language  or  his  manner  may  not  please  the 
hearers,  and  they  dwell  upon  these  defects.  Thus  the  truth 
they  need,  and  which  God  has  graciously  sent  them, 
makes  no  lasting  impression. 

Satan  has  many  helpers. 

Many  who  profess  to  be 
Christians  are  aiding  the 
tempter  to  catch  awa"  'Ll'~ 


seeds  of  truth  from 
hearts.  Many  who 
listen  to  the  preach¬ 
ing  of  the  word  of 
God  make  it  the 
subject  of  criticism 
at  home.  They  sit 
in  judgment  on  the 
sermon  as  they 
would  on  the  words 
of  a  lecturer  or  a 
political  speaker. 
The  message  that 
should  be  regarded 
as  the  word  of  the 
Lord  to  them  is 
dwelt  upon  with 
trifling  or  sarcastic 


“Some  fell  upon  stony  places;  .  . 

they  withered  away." 


comment.  The  minister’s 

character,  motives,  and  actions,  and  the  conduct  of  fellow- 
members  of  the  church,  are  freely  discussed.  Severe 
judgment  is  pronounced,  gossip  or  slander  repeated,  and 
this  in  the  hearing  of  the  unconverted.  Often  these  things 
are  spoken  by  parents  in  the  hearing  of  their  own  children. 


46 


Christ }s  Object  Lessons 


Thus  are  destroyed  respect  for  God’s  messengers,  and 
reverence  for  their  message.  And  many  are  taught  to 
regard  lightly  God’s  word  itself. 

Thus  in  the  homes  of  professed  Christians  many  youth 
are  educated  to  be  infidels.  And  the  parents  question  why 
their  children  are  so  little  interested  in  the  gospel,  and  so 
ready  to  doubt  the  truth  of  the  Bible.  They  wonder  that 
it  is  so  difficult  to  reach  them  with  moral  and  religious 
influences.  They  do  not  see  that  their  own  example  has 
hardened  the  hearts  of  their  children.  The  good  seed 
finds  no  place  to  take  root,  and  Satan  catches  it  away. 

IN  STONY  PLACES 

“He  that  received  the  seed  into  stony  places,  the  same 
is  he  that  heareth  the  word,  and  anon  with  joy  receiveth 
it;  yet  hath  he  not  root  in  himself,  but  dureth  for  a  while; 
for  when  tribulation  or  persecution  ariseth  because  of  the 
word,  by  and  by  he  is  offended.” 

The  seed  sown  upon  stony  ground  finds  little  depth  of 
soil.  The  plant  springs  up  quickly,  but  the  root  can  not 
penetrate  the  rock  to  find  nutriment  to  sustain  its  growth, 
and  it  soon  perishes.  Many  who  make  a  profession  of 
religion  are  stony-ground  hearers.  Like  the  rock  under¬ 
lying  the  layer  of  earth,  the  selfishness  of  the  natural  heart 
underlies  the  soil  of  their  good  desires  and  aspirations. 
The  love  of  self  is  not  subdued.  They  have  not  seen  the 
exceeding  sinfulness  of  sin,  and  the  heart  has  not  been 
humbled  under  a  sense  of  its  guilt.  This  class  may  be 
easily  convinced,  and  appear  to  be  bright  converts,  but  they 
have  only  a  superficial  religion. 

It  is  not  because  men  receive  the  word  immediately,  nor 
because  they  rejoice  in  it,  that  they  fall  away.  As  soon 


“ The  Sower  Went  Forth  to  Sow ” 


4/ 


as  Matthew  heard  the  Saviour’s  call,  immediately  he  rose 
up,  left  all,  and  followed  Him.  As  soon  as  the  divine  word 
comes  to  our  hearts,  God  desires  us  to  receive  it;  and  it  is 
right  to  accept  it  with  joy.  “Joy  shall  be  in  heaven  over 
one  sinner  that  repenteth.”  1  And  there  is  joy  in  the  soul 
that  believes  on  Christ.  But  those  who  in  the  parable  are 
said  to  receive  the  word  immediately,  do  not  count  the  cost. 
They  do  not  consider  what  the  word  of  God  requires  of 
them.  They  do  not  bring  *it  face  to  face  with  all  their 
habits  of  life,  and  yield  themselves  fully  to  its  control. 

The  roots  of  the  plant  strike  down  deep  into  the  soil, 
and  hidden  from  sight  nourish  the  life  of  the  plant.  So 
with  the  Christian;  it  is  by  the  invisible  union  of  the  soul 
with  Christ,  through  faith,  that  the  spiritual  life  is  nourished. 
But  the  stony-ground  hearers  depend  upon  self  instead  of 
Christ.  They  trust  in  their  good  works  and  good  impulses, 
and  are  strong  in  their  own  righteousness.  They  are  not 
strong  in  the  Lord,  and  in  the  power  of  His  might.  Such 
a  one  “hath  not  root  in  himself;’’  for  he  is  not  connected 
with  Christ. 

The  hot  summer  sun,  that  strengthens  and  ripens  the 
hardy  grain,  destroys  that  which  has  no  depth  of  root.  So 
he  who  “hath  not  root  in  himself,’’  “dureth  for  a  while;” 
but  “when  tribulation  or  persecution  ariseth  because  of  the 
word,  by  and  by  he  is  offended.”  Many  receive  the  gospel 
as  a  way  of  escape  from  suffering,  rather  than  as  a  deliver¬ 
ance  from  sin.  They  rejoice  for  a  season,  for  they  think 
that  religion  will  free  them  from  difficulty  and  trial.  While 
life  moves  smoothly  with  them,  they  may  appear  to  be 
consistent  Christians.  But  they  faint  beneath  the  fiery  test 
of  temptation.  They  can  not  bear  reproach  for  Christ’s 
sake.  When  the  word  of  God  points  out  some  cherished 
sin,  or  requires  self-denial  or  sacrifice,  they  are  offended.  It 


1  Luke  i.s  :  7 


48  Christ's  Object  Lessons 

% 

would  cost  them  too  much  effort  to  make  a  radical  change 
in  their  life.  They  look  at  the  present  inconvenience  and 
trial,  and  forget  the  eternal  realities.  Like  the  disciples  who 
left  Jesus,  they  are  ready  to  say,  “This  is  an  hard  saying; 
who  can  hear  it?”1 

There  are  very  many  who  claim  to  serve  God,  but  who 
have  no  experimental  knowledge  of  Him.  Their  desire  to 
do  His  will  is  based  upon  their  owij  inclination,  not  upon 
the  deep  conviction  of  the  Holy  Spirit.  Their  conduct  is 
not  brought  into  harmony  with  the  law  of  God.  They 
profess  to  accept  Christ  as  their  Saviour,  but  they  do  not 
believe  that  He  will  give  them  power  to  overcome  their 
sins.  They  have  not  a  personal  relation  with  a  living 
Saviour,  and  their  characters  reveal  defects  both  hereditary 
and  cultivated. 

It  is  one  thing  to  assent  in  a  general  way  to  the  agency 
of  the  Holy  Spirit,  and  another  thing  to  accept  His  work 
as  a  reprover  calling  to  repentance.  Many  feel  a  sense  of 
estrangement  from  God,  a  realization  of  their  bondage  to 
self  and  sin;  they  make  efforts  for  reform;  but  they  do  not 
crucify  self.  They  do  not  give  themselves  entirely  into 
the  hands  of  Christ,  seeking  for  divine  power  to  do  His 
will.  They  are  not  willing  to  be  molded  after  the  divine 
similitude.  ,  In  a  general  way  they  acknowledge  their 
imperfections,  but  they  do  not  give  up  their  particular  sins. 
With  each  wrong  act  the  old  selfish  nature  is  gaining 
strength. 

The  only  hope  for  these  souls  is  to  realize  in  themselves 
the  truth  of  Christ’s  words  to  Nicodemus,  “Ye  must  be 
born  again.”  “Except  a  man  be  born  from  above,  he  can 
not  see  the  kingdom  of  God.”2 

True  holiness  is  wholeness  in  the  service  of  God.  This 
is  the  condition  of  true  Christian  living.  Christ  asks  for  an 


1  John  6  :  60 


2 John  3  :  7,  3,  margin 


t(The  Sower  Went  Forth  to  Sow” 


49 


unreserved  consecration,  for  undivided  service.  He  demands 
the  heart,  the  mind,  the  soul,  the  strength.  Self  is  not  to 
be  cherished.  He  who  lives  to  himself  is  not  a  Christian. 

Love  must  be  the  principle  of  action.  Love  is  the 
underlying  principle  of  God’s  government  in  heaven  and 
earth,  and  it  must  be  the  foundation  of  the  Christian’s 
character.  This  alone  can  make  and  keep  him  steadfast. 
This  alone  can  enable  him  to  withstand  trial  and  temptation. 

And  love  will  be  revealed  in 
sacrifice.  The  plan  of  redemption 
was  laid  in  sacrifice, — a  sacri- 
fice  so  broad  and 
deep  and  high  that 
it  is  immeasurable. 

.*  v 

Christ  gave  all  for 
us,  and  those  who 
receive  Christ  will 
be  ready  to  sacrifice 
all  for  the  sake  of 
their  Redeemer. 

The  thought  x)f  His 
honor  and  glory 
will  come  before 
anything  else. 

If  we  love  Jesus, 
we  shall  love  to 
live  for  Him,  to 
present  our  thank- 
offerings  to  Him,  to 
labor  for  Him.  The 
very  labor  will  be  light. 

For  His  sake  we  shall  covet 

pain  and  toil  and  sacrifice.  ‘•Some  fell  among 

thorns .  ” 


4 


50 


Christ's  Object  Lessons 


We  shall  sympathize  with  His  longing  for  the  salvation  of 
men.  We  shall  feel  the  same  tender  craving  for  souls  that 
He  has  felt. 

This  is  the  religion  of  Christ.  Anything  short  of  it  is 
a  deception.  No  mere  theory  of  truth  or  profession  of 
discipleship  will  save  any  soul.  We  do  not  belong  to 
Christ  unless  we  are  His  wholly.  It  is  by  half-heartedness 
in  the  Christian  life  that  men  become  feeble  in  purpose  and 
changeable  in  desire.  The  effort  to  serve  both  self  and 
Christ  makes  one  a  stony-ground  hearer,  and  he  will  not 
endure  when  the  test  comes  upon  him. 

AMONG  THORNS 

“He  also  that  received  seed  among  the  thorns  is  he 
that  heareth  the  word;  and  the  care  of  this  world,  and  the 
deceitfulness  of  riches,  choke  the  word,  and  he  beeometh 
unfruitful.” 

The  gospel  seed  often  falls  among  thorns  and  noxious 
weeds;  and  if  there  is  not  a  moral  transformation  in  the 
human  heart,  if  old  habits  and  practises  and  the  former  life 
of  sin  are  not  left  behind,  if  the  attributes  of  Satan  are  not 
expelled  from  the  soul,  the  wheat  crop  will  be  choked.  The 
thorns  will  come  to  be  the  crop,  and  will  kill  out  the  wheat. 

Grace  can  thrive  only  in  the  heart  that  is  being  con¬ 
stantly  prepared  for  the  precious  seeds  of  truth.  The 
thorns  of  sin  will  grow  in  any  soil;  they  need  no  cultivation; 
but  grace  must  be  carefully  cultivated.  The  briers  and 
thorns  are  always  ready  to  spring  up,  and  the  work  of 
purification  must  advance  continually.  If  the  heart  is  not 
kept  under  the  control  of  God,  if  the  Holy  Spirit  does  not 
work  unceasingly  to  refine  and  ennoble  the  character,  the 
old  habits  will  reveal  themselves  in  the  life.  Men  may 


“  The  Sower  We  nt  Forth  to  S o  w  ”  51 

profess  to  believe  the  gospel;  but  unless  they  are  sanctified 
by  the  gospel  their  profession  is  of  no  avail.  If  they  do 
not  gain  the  victory  over  sin,  then  sin  is  gaining  the  victory 
over  them.  The  thorns  that  have  been  cut  off  but  not 
uprooted  grow  apace,  until  the  soul  is  overspread  with  them. 

Christ  specified  the  things  that  are  dangerous  to  the 
soul.  As  recorded  by  Mark  He  mentions  the  cares  of 
this  world,  the  deceitfulness  of  riches,  and  the  lusts  of  other 
things.  Luke  specifies  the  cares,  riches,  and  pleasures  of 
this  life.  These  are  what  choke  the  word,  the  growing 
spiritual  seed.  The  soul  ceases  to  draw  nourishment  from 
Christ,  and’  spirituality  dies  out  of  the  heart. 

“The  cares  of  this  world.”  No  class  is  free  from  the 
temptation  to  worldly  care.  To  the  poor,  toil  and  depriva¬ 
tion  and  the  fear  of  want  bring  perplexities  and  burdens. 
To  the  rich  come  fear  of  loss  and  a  multitude  of  anxious 
cares.  Many  of  Christ’s  followers  forget  the  lesson  He 
has  bidden  us  learn  from  the  flowers  of  the  field.  They 
do  not  trust  to  His  constant  care.  Christ  can  not  carry 
their  burden,  because  they  do  not  cast  it  upon  Him. 
Therefore  the  cares  of  life,  which  should  drive  them  to  the 
Saviour  for  help  and  comfort,  separate  them  -from  Him. 

Many  who  might  be  fruitful  in  God’s  service  become 
bent  on  acquiring  wealth.  Their  whole  energy  is  absorbed 
in  business  enterprises,  and  they  feel  obliged  to  neglect 
things  of  a  spiritual  nature.  Thus  they  separate  themselves 
from  God.  We  are  enjoined  in  the  Scriptures  to  be  “not 
slothful  in  business.”1  We  are  to  labor  that  we  may  impart 
to  him  who  needs.  Christians  must  work,  they  must  engage 
in  business,  and  they  can  do  this  without  committing  sin. 
But  many  become  so  absorbed  in  business  that  they  have 
no  time  for  prayer,  no  time  for  the  study  of  the  Bible,  no 
time  to  seek  and  serve  God.  At  times  the  longings  of  the 

1  Rom.  12  :  11 


U.  OF  ILL  LIB. 


52 


Christ's  Object  Lessons 

soul  go  out  for  holiness  and  heaven;  but  there  is  no  time 
to  turn  aside  .from  the  din  of  the  world  to  listen  to  the 
majestic  and  authoritative  utterances  of  the  Spirit  of  God. 
The  things  of  eternity  are  made  subordinate,  the  things  of 
the  world  supreme.  It  is  impossible  for  the  seed  of  the 
word  to  bring  forth  fruit;  for  the  life  of  the  soul  is  given 
to  nourish  the  thorns  of  worldliness. 

And  many  who  are  working  with  a  very  different  purpose, 
fall  into  a  like  error.  They  are  working  for  others’  good ; 
their  duties  are  pressing,  their  responsibilities  are  many,  and 
they  allow  their  labor  to  crowd  out  devotion.  Communion 
with  God  through  prayer  and  a  study  of  His  word  is 
neglected.  They  forget  that  Christ  has  said,  “Without  Me 
ye  can  do  nothing.”1  They  walk  apart  from  Christ,  their 
life  is  not  pervaded  by  His  grace,  and  the  characteristics  of 
self  are  revealed.  Their  service  is  marred  by  desire  for 
supremacy,  and  the  harsh,  unlovely  traits  of  the  unsubdued 
heart.  Here  is  one  of  the  chief  secrets  of  failure  in  Christian 
work.  This  is  why  its  results  are  often  so  meager. 

“The  deceitfulness  of  riches.”  The  love  of  riches  has 
an  infatuating,  deceptive  power.  Too  often  those  who  pos¬ 
sess  worldly  treasure  forget  that  it  is  God  who  gives  them 
power  to  get  wealth.  They  say,  “My  power  and  the 
might  of  mine  hand  hath  gotten  me  this  wealth.”2  Their 
riches,  instead  of  awakening  gratitude  to  God,  lead  to  the 
exaltation  of  self.  They  lose  the  sense  of  their  dependence 
upon  God  and  their  obligation  to  their  fellow-men.  Instead 
of  regarding  wealth  as  a  talent  to  be  employed  for  the 
glory  of  God  and  the  uplifting  of  humanity,  they  look  upon 
it  as  a  means  of  serving  themselves.  Instead  of  developing  in 
man  the  attributes  of  God,  riches  thus  used  are  developing 
in  him  the  attributes  of  Satan.  The  seed  of  the  word 
is  choked  with  thorns. 


1  John  15:5 


2Deut.  8 :  17 


“  Th  e  S  ozv  e  r  W  e  nt  To  rth  to  S  ozv  ”  53 

“And  pleasures  of  this  life.”  There  is  danger  in  amuse¬ 
ment  that  is  sought  merely  for  self-gratification.  All  habits 
of  indulgence  that  weaken  the  physical  powers,  that  becloud 
the  mind,  or  that  benumb  the  spiritual  perceptions,  are 
“fleshly  lusts,  which  war  against  the  soul.”1 

“And  the  lusts  of  other  things.”  These  are  not  neces¬ 
sarily  things  sinful  in  themselves,  but  something  that  is 
made  first  instead  of  the  kingdom  of  God.  Whatever 
attracts  the  mind  from  God,  whatever  draws  the  affections 
away  from  Christ,  is  an  enemy  to  the  soul. 


When  the  mind  is  youthful  and  vigorous,  and  suscep¬ 
tible  of  rapid  development,  there  is  great  temptation  to  be 
ambitious  for  self,  to  serve  self.  If  worldly  schemes  are 
successful,  there  is  an  inclination  to  continue  in  a  line  that 
deadens  conscience,  and  prevents  a  correct  estimate  as  to 
what  constitutes,  real  excellence  of  character.  When  circum¬ 
stances  favor  this  development,  growth  will  be  seen  in  a 
direction  prohibited  by  the  word  of  God. 

In  this  formative  period  of  their  children’s  life,  the 
responsibility  of  parents  is  very  great.  It  should  be  their 
study  to  surround  the  youth  with  right  influences,  influences 
that  will  give  them  correct  views  of  life  and  its  true  success. 
Instead  of  this,  how  many  parents  make  it  their  first  object 
to  secure  for  their  children  worldly  prosperity.  All  their 
associations  are  chosen  with  reference  to  this  object.  Many 
parents  make  their  home  in  some  large  city,  and  introduce 
their  children  into  fashionable  society.  They  surround  them 
with  influences  that  encourage  worldliness  and  pride.  In  this 
atmosphere  the  mind  and  soul  are  dwarfed.  The  high  and 
noble  aims  of  life  are  lost  sight  of.  The  privilege  of  being 
sons  of  God,  heirs  of  eternity,  is  bartered  for  worldly  gain. 


1  1  Peter  2:11 


54 


Christ's  Object  Lessons 


Many  parents  seek  to  promote  the  happiness  of  their 
children  by  gratifying  their  love  of  amusement.  They 
allow  them  to  engage  in  sports,  and  to  attend  parties  of 
pleasure,  and  provide  them  with  money  to  use  freely  in 
display  and  self-gratification.  The  more  the  desire  for 
pleasure  is  indulged,  the  stronger  it  becomes.  The  interest 
of  these  youth  is  more  and  more  absorbed  in  amusement, 
until  they  come  to  look  upon  it  as  the  great  object  of  life. 
They  form  habits  of  idleness  and  self-indulgence  that  make 
it  almost  impossible  for  them  ever  to  become  steadfast 
Christians. 

Even  the  church,  which  should  be  the  pillar  and  ground 
of  the  truth,  is  found  encouraging  the  selfish  love  of 
pleasure.  When  money  is  to  be  raised  for  religious  pur¬ 
poses,  to  what  means  do  many  churches  resort?  —  To 
bazaars,  suppers,  fancy  fairs,  even  to  lotteries,  and  like 
devices.  Often  the  place  set  apart  for  God’s  worship  is 
desecrated  by  feasting  and  drinking,  buying,  selling,  and 
merry-making.  Respect  for  the  house  of  God  and  reverence 
for  His  worship  are  lessened  in  the  minds  of  the  youth. 
The  barriers  of  self-restraint  are  weakened.  Selfishness, 
appetite,  the  love  of  display,  are  appealed  to,  and  they 
strengthen  as  they  are  indulged. 

The  pursuit  of  pleasure  and  amusement  centers  in  the 
cities.  Many  parents  who  choose  a  city  home  for  their 
children,  thinking  to  give  them  greater  advantages,  meet  with 
disappointment,  and  too  late  repent  their  terrible  mistake. 
The  cities  of  to-day  are  fast  becoming  like  Sodom  and 
Gomorrah.  The  many  holidays  encourage  idleness.  The 
exciting  sports — theater-going,  horse-racing,  gambling,  liquor¬ 
drinking,  and  reveling — stimulate  every  passion  to  intense 
activity.  The  youth  are  swept  away  by  the  popular  current. 
Those  who  learn  to  love  amusement  for  its  own  sake,  open 


“ The  Sower  Went  Forth  to  Sow”  55 

the  door  to  a  flood  of  temptations.  They  give  themselves 
up  to  social  gaiety  and  thoughtless  mirth,  and  their  inter¬ 
course  with  pleasure-lovers  has  an  intoxicating  effect  upon 
the  mind.  They  are  led  on  from  one  form  of  dissipation 
to  another,  until  they  lose  both  the  desire  and  the 
capacity  for  a  life  of  usefulness.  Their  religious  aspirations 

are  chilled;  their  spiritual  life  is  darkened.  All  the  nobler 

faculties  of  the  soul,  all  that  link  man  with  the  spiritual 
world,  are  debased. 

It  is  true  that  some  may  see  their  folly  and  repent. 
God  may  pardon  them.  But  they  have  wounded  their  own 
souls,  and  brought  upon  themselves  a  life-long  peril.  The 
power  of  discernment,  which  ought  ever  to  be  kept  keen 
and  sensitive  to  distinguish  between  right  and  wrong,  is  in  a 
great  measure  destroyed.  They  are  not  quick  to  recognize 
the  guiding  voice  of  the  Holy  Spirit,  or  to  discern  the  devices 

of  Satan.  Too  often  in  time  of  danger  they  fall  under 

temptation,  and  are  led  away  from  God.  The  end  of  their 
pleasure-loving  life  is  ruin  for  this  world  and  for  the  world 
to  come. 

Cares,  riches,  pleasures,  all  are  used  by  Satan  in  playing 
the  game  of  life  for  the  human  soul.  The  warning  is  given, 
“Love  not  the  world,  neither  the  things  that  are  in  the 
world.  If  any  man  love  the  world,  the  love  of  the  Father 
is  not  in  him.  For  all  that  is  in  the  world,  the  lust  of  the 
flesh,  and  the  lust  of  the  eyes,  and  the  the  pride  of  life,  is 
not  of  the  Father,  but  is  of  the  world.”1  He  who  reads  the 
hearts  of  men  as  an  open  book  says,  “Take  heed  to  your¬ 
selves,  lest  at  any  time  your  hearts  be  overcharged  with 
surfeiting  and  drunkenness  and  cares  of  this  life.”2  And 
the  apostle  Paul  by  the  Holy  Spirit  writes,  “They  that  will 
be  rich  fall  into  temptation  and  a  snare,  and  into  many 
foolish  and  hurtful  lusts,  which  drown  men  in  destruction 


1 1  John  2  :  15,  16 


2  Luke  21 :  34 


56 


Christ's  Object  Lessons 


and  perdition.  For  the  love  of  money  is  the  root  of 
all  evil;  which,  while  some  coveted  after,  they  have  erred 
from  the  faith,  and  pierced  themselves  through  with  many 
sorrows.” 1 

PREPARATION  OF  THE  SOIL 

Throughout  the  parable  of  the  sower,  Christ  represents 
the  different  results  of  the  sowing-  as  depending  upon  the 
soil.  In  every  case  the  sower  and  the  seed  are  the  same. 
Thus  He  teaches  that  if  the  word  of  God  fails  of  accom¬ 
plishing  its  work  in  our  hearts  and  lives,  the  reason  is  to 
be  found  in  ourselves.  But  the  result  is  not  beyond  our 
control.  True,  we  can  not  change  ourselves;  but  the  power 
of  choice  is  ours,  and  it  rests  with  us  to  determine  what  we 
will  become.  The  wayside,  the  stony-ground,  the  thorny- 
ground  hearers  need  not  remain  such.  The  Spirit  of  God 
is  ever  seeking  to  break  the  spell  of  infatuation  that  holds 
men  absorbed  in  worldly  things,  and  to  awaken  a  desire  for 
the  imperishable  treasure.  It  is  by  resisting  the  Spirit  that 
men  become  inattentive  to  or  neglectful  of  God’s  word. 
They  are  themselves  responsible  for  the  hardness  of  heart 
that  prevents  the  good  seed  from  taking  root,  and  for  the 
evil  growths  that  check  its  development. 

The  garden  of  the  heart  must  be  cultivated.  The  soil 
must  be  broken  up  by  deep  repentance  for  sin.  Poisonous, 
Satanic  plants  must  be  uprooted.  The  soil  once  overgrown 
by  thorns  can  be  reclaimed  only  by  diligent  labor.  So  the 
evil  tendencies  of  the  natural  heart  can  be  overcome  only 
by  earnest  effort  in  the  name  and  strength  of  Jesus.  The 
Lord  bids  us  by  His  prophet,  “Break  up  your  fallow  ground, 
and  sow  not  among  thorns.”  “Sow  to  yourselves  in 
righteousness;  reap  in  mercy.”2  This  work  He  desires  to 
accomplish  for  us,  and  He  asks  us  to  co-operate  with  Him, 

2  Jer.  4  : 3 ;  II osea  j o :  17. 


1 1  Tim.  6:9,  10 


“ The  Sozver  Went  Forth  to  Sow ” 


57 


The  sowers  of  the  seed  have  a  work  to  do  in  preparing 
hearts  to  receive  the  gospel.  In  the  ministry  of  the  word 
there  is  too  much  sermonizing,  and  too  little  of  real  heart- 


There  is  need  of  personal  labor  for  the 

souls  of  the  lost.  In  Christ- 
like  sympathy  we  should 
come  close  to  men  in¬ 
dividually,  and  seek  to 
awaken  their  interest 
in  the  great  things 
of  eternal  life.  Their 
hearts  may  be  as  hard 
as  the  beaten  high¬ 
way,  and  apparently 
it  may  be  a  useless 
effort  to  present  the 
Saviour  to  them;  but 
while  logic  may  fail 
to  move,  and  argu¬ 
ment  be  powerless 
to  convince,  the  love 
of  Christ,  revealed 
in  personal  ministry, 
may  soften  the  stony 
heart,  so  that  the  seed 
of  truth  can  take  root. 

So  the  sowers  have 
something  to  do  that 
the  seed  may  not  be 
choked  with  thorns 
or  perish  because  of 
.  shallowness  of  soil. 
At  the  very  outset  of 


to-heart  work. 


*‘But  other  fell  into  good  grount^." 


5§  Christ's  Object  Lessons 

the  Christian  life  every  believer  should  be  taught  its  foundation 
principles.  He  should  be  taught  that  he  is  not  merely  to  be 
saved  by  Christ's  sacrifice,  but  that  he  is  to  make  the  life  of 
Christ  his  life  and  the  character  of  Christ  his  character.  Let 
all  be  taught  that  they  are  to  bear  burdens  and  to  deny  natural 
inclination.  Let  them  learn  the  blessedness  of  working  for 
Christ,  following  Him  in  self-denial,  and  enduring  hardness 
as  good  soldiers.  Let  them  learn  to  trust  His  love  and  to 
cast  on  Him  their  cares.  Let  them  taste  the  joy  of  winning 
souls  for  Him.  In  their  love  and  interest  for  the  lost,  they 
will  lose  sight  of  self.  The  pleasures  of  the  world  will  lose 
their  power  to  attract  and  its  burdens  to  dishearten.  The 
plowshare  of  truth  will  do  its  work.  It  will  break  up  the 
fallow  ground.  It  will  not  merely  cut  off  the  tops  of  the 
thorns,  but  will  take  them  out  by  the  roots. 

IN  GOOD  GROUND 

The  sower  is  not  always  to  meet  with  disappointment. 
Of  the  seed  that  fell  into  good  ground  the  Saviour  said, 
This  “is  he  that  heareth  the  word,  and  understandeth  it; 
which  also  beareth  fruit,  and  bringeth  forth,  some  an 
hundred-fold,  some  sixty,  some  thirty.”  “That  on  the 
good  ground  are  they,  which,  in  an  honest  and  good  heart, 
having  heard  the  word,  keep  it,  and  bring  forth  fruit  with 
patience.” 

The  “honest  and  good  heart’’  of  which  the  parable 
speaks,  is  not  a  heart  without  sin;  for  the  gospel  is  to  be 
preached  to  the  lost.  Christ  said,  “I  came  not  to  call  the 
righteous,  but  sinners  to  repentance.”1  He  has  an  honest 
heart  who  yields  to  the  conviction  of  the  Holy  Spirit.  He 
confesses  his  guilt,  and  feels  his  need  of  the  mercy  and 
love  of  God.  He  has  a  sincere  desire  to  know  the  truth, 


1  Mark  2:17 


“The  Sower  Went  Forth  to  So  w”  59 

that  he  may  obey  it.  The  good  heart  is  a  believing  heart, 
one  that  has  faith  in  the  word  of  God.  Without  faith  it  is 
impossible  to  receive  the  word.  “He  that  cometh  to  God 
must  believe  that  He  is,  and  that  He  is  a  rewarder  of  them 
that  diligently  seek  Him.”1 

This  “is  he  that  heareth  the  word,  and  understandeth 
it.”  The  Pharisees  of  Christ’s  day  closed  their  eyes  lest 
they  should  see,  and  their  ears  lest  they  should  hear; 
therefore  the  truth  could  not  reach  their  hearts.  They 
were  to  suffer  retribution  for  their  wilful  ignorance  and  self- 
imposed  blindness.  But  Christ  taught  His  disciples  that 
they  were  to  open  their  minds  to  instruction,  and  be  ready 
to  believe.  He  pronounced  a  blessing  upon  them  because 
they  saw  and  heard  with  eyes  and  ears  that  believed. 

The  good-ground  hearer  receives  the  word,  “not  as  the 
word  of  men,  but  as  it  is  in  truth,  the  word  of  God.”2 
Only  he  who  receives  the  Scriptures  as  the  voice  of  God 
speaking  to  himself  is  a  true  learner.  He  trembles  at  the 
word;  for  to  him  it  is  a  living  reality.  He  opens  his  under¬ 
standing  and  his  heart  to  receive  it.  Such  hearers  were 
Cornelius  and  his  friends,  who  said  to  the  apostle  Peter, 
“Now  therefore  are  we  all  here  present  before  God,  to  hear 
all  things  that  are  commanded  thee  of  God.”3 

A  knowledge  of  the  truth  depends  not  so  much  upon 
strength  of  intellect  as  upon  pureness  of  purpose,  the  sim¬ 
plicity  of  an  earnest,  dependent  faith.  To  those  who  in 
humility  of  heart  seek  for  divine  guidance,  angels  of  God 
draw  near.  The  Holy  Spirit  is  given  to  open  to  them  the 
rich  treasures  of  the  truth. 

The  good-ground  hearers,  having  heard  the  word,  keep  it. 
Satan  with  all  his  agencies  of  evil  is  not  able  to  catch  it  away. 

Merely  to  hear  or  to  read  the  word  is  not  enough.  He 
who  desires  to  be  profited  by  the  Scriptures  must  meditate 

1Heb.  ii  :  6  2  i  Thess.  2:13  3  Acts  10 133 


6o 


Christ's  Object  LessoUS 


upon  the  truth  that  has  been  presented  to  him.  By  earnest 
attention  and  prayerful  thought  he  must  learn  the  meaning 
of  the  words  of  truth,  and  drink  deep  of  the  spirit  of  the 

holy  oracles. 

God  bids  us  fill  the  mind  with  great  thoughts,  pure 
thoughts.  He  desires  us  to  meditate  upon  His  love  and 
mercy,  to  study  His  wonderful  work  in  the  great  plan  of 
redemption.  Then  clearer  and  still  clearer  will  be  our  per¬ 
ception  of  truth,  higher,  holier,  our  desire  for  purity  of 
heart  and  clearness  of  thought.  The  soul  dwelling  in  the 
pure  atmosphere  of  holy  thought  will  be  transformed  by 
communion  with  God  through  the  study  of  the  Scriptures. 

“And  bring  forth  fruit.”  Those  who,  having  heard  the 
word,  keep  it,  will  bring  forth  fruit  in  obedience.  The  word 
of  God,  received  into  the  soul,  will  be  manifest  in  good  works. 
Its  results  will  be  seen  in  a  Christlike  character  and  life. 
Christ  said  of  Himself,  “I  delight  to  do  Thy  will,  O  My 
God;  yea,  Thy  law  is  within  My  heart.”  “I  seek  not  Mine 
own  will,  but  the  will  of  the  Father  which  hath  sent  Me.”1 
And  the  Scripture  says,  “He  that  saith  he  abideth  in  Him 
ought  himself  also  so  to  walk,  even  as  He  walked.”2 

The  word  of  God  often  comes  in  collision  with  man’s 
hereditary  and  cultivated  traits  of  character  and  his  habits 
of  life.  'But  the  good-ground  hearer,  in  receiving  the  word, 
accepts  all  its  conditions  and  requirements.  His  habits, 
customs,  and  practises  are  brought  into  submission  to  God’s 
word.  In  his  view  the  commands  of  finite,  erring  man 
sink  into  insignificance  beside  the  word  of  the  infinite  God. 
With  the  whole  heart,  with  undivided  purpose,  he  is  seeking 
the  life  eternal,  and  at  the  cost  of  loss, -persecution,  or  death 
itself,  he  will  obey  the  truth. 

And  he  brings  forth  fruit  “with  patience.”  None  who 
receive  God’s  word  are  exempt  from  difficulty  and  trial;  but 


VPs.  40:8;  John  5:  30 


2 1  John  2 : 6 


“ The  Sower  Went  Forth  to  Sow ”  61 

when  affliction  comes,  the  true  Christian  does  not  become 
restless,  distrustful,  or  despondent  Though  we  can  not  see 
the  definite  outcome  of  affairs,  or  discern  the  purpose  of 
God’s  providences,  we  are  not  to  cast  away  our  confidence. 
Remembering  the  tender  mercies  of  the  Lord,  we  should  cast 
our  care  upon  Him,  and  with  patience  wait  for  His  salvation. 

Through  conflict  the  spiritual  life  is  strengthened.  Trials 
well  borne  will  develop  steadfastness  of  character,  and  precious 
spiritual  graces.  The  perfect  fruit  of  faith,  meekness,  and  love 
often  matures  best  amid  storm-clouds  and  darkness. 

“The  husbandman  waiteth  for  the  precious  fruit  of  the 
earth,  and  hath  long  patience  for  it,  until  he  receive  the 
early  and  latter  rain.”1  So  the  Christian  is  to  wait  with 
patience  for  the  fruition,  in  his  life,  of  the  word  of  God. 
Often  when  we  pray  for  the  graces  of  the  Spirit,  God  works 
to  answer  our  prayers  by  placing  us  in  circumstances  to 
develop  these  fruits;  but  we  do  not  understand  His  purpose, 
and  wonder,  and  are  dismayed.  Yet  none  can  develop 
these  graces  except  through  the  process  of  growth  and 
fruit-bearing.  Our  part  is  to  receive  God’s  word  and  to 
hold  it  fast,  yielding  ourselves  fully  to  its  control,  and  its 
purpose  in  us  will  be  accomplished. 

“If  a  man  love  Me,”  Christ  said,  “he  will  keep  My 
words;  and  My  Father  will  love  him,  and  we  will  come 
unto  him,  and  make  our  abode  with  him.”2  The  spell  of 
a  stronger,  a  perfect  mind  will  be  over  us;  for  we  have  a 
living  connection  with  the  source  of  all-enduring  strength. 
In  our  divine  life  we  shall  be  brought  into  captivity  to 
Jesus  Christ.  We  shall  no  longer  live  the  common  life 
of  selfishness,  but  Christ  will  live  in  us.  His  character  will 
be  reproduced  in  our  nature.  Thus  shall  we  bring  forth 
the  fruits  of  the  Holy  Spirit  —  “some  thirty,  and  some 
sixty,  and  some  an  hundred.” 


ijames  5 : 7 


2  John  14  :  23 


“First  the  Blade ,  then 
the  Ear” 

rT^HE  parable  of  the  sower  excited  much  questioning. 

Some  of  the  hearers  gathered  from  it  that  Christ  was 
not  to  establish  an  earthly  kingdom,  and  many  were  curious 
and  perplexed.  Seeing  their  perplexity,  Christ  used  other 
illustrations,  still  seeking  to  turn  their  thoughts  from  the 
hope  of  a  worldly  kingdom  to  the  work  of  God’s  grace  in 
the  soul. 

“And  He  said,  So  is  the  kingdom  of  God,  as  if  a  man 
should  cast,  seed  into  the  ground;  and  should  sleep,  and 
rise  night  and  day,  and  the  seed  should  spring  and  grow 
up,  he  knoweth  not  how.  For  the  earth  bringeth  forth 
fruit  of  herself;  first  the  blade,  then  the  ear,  after  that  the 
full  corn  in  the  ear.  But  when  the  fruit  is  brought  forth, 
immediately  he  putteth  in  the  sickle,  because  the  harvest 
is  come.” 

The  husbandman  who  “putteth  in  the  sickle,  because 
the  harvest  is  come,”  can  be  no  other  than  Christ.  It  is 


(62) 


Based  on  Mark  4  : 26-25 


“ First  the  Blade ,  then  the  Ear ”  63 

He  who  at  the  last  great  day  will  reap  the  harvest  of  the 
earth.  But  the  sower  of  the  seed  represents  those  who 
labor  in  Christ’s  stead.  The  seed  is  said  to  “spring  and 
grow  up,  he  knoweth  not  how,”  and  this  is  not  true  of 
the  Son  of  God.  Christ  does  not  sleep  over  His  charge, 
but  watches  it  day  and  night.  He  is  not  ignorant  of  how 
the  seed  grows. 

The  parable  of  the  seed  reveals  that  God  is  at  work  in 
nature.  The  seed  has  in  itself  a  germinating  principle,  a 
principle  that  God  Himself  has  implanted;  yet  if  left  to  itself 
the  seed  would  have  no  power  to  spring  up.  Man  has  his 
part  to  act  in  promoting  the  growth  of  the  grain.  He  must 
prepare  and  enrich  the  soil  and  cast  in  the  seed.  He 
must  till  the  fields.  But  there  is  a  point  beyond  which  he 
can  accomplish  nothing.  No  strength  or  wisdom  of  man 
can  bring  forth  from  the  seed  the  living  plant.  Let  man 
put  forth  his  efforts  to  the  utmost  limit,  he  must  still  depend 
upon  One  who  has  connected  the  sowing  and  the  reaping 
by  wonderful  links  of  His  own  omnipotent  power. 

There  is  life  in  the  seed,  there  is  power  in  the  soil;  but 
unless  an  infinite  power  is  exercised  day  and  night,  the 
seed  will  yield  no  returns.  The  showers  of  rain  must  be 
sent  to  give  moisture  to  the  thirsty  fields,  the  sun  must 
impart  heat,  electricity  must  be  conveyed  to  the  buried 
seed.  The  life  which  the  Creator  has  implanted,  He  alone 
can  call  forth.  Every  seed  grows,  every  plant  develops, 
by  the  power  of  God. 

“As  the  earth  bringeth  forth  her  bud,  and  as  the  garden 
causeth  the  things  that  are  sown  in  it  to  spring  forth,  so 
the  Lord  God  will  cause  righteousness  and  praise  to  spring 
forth.”1  As  in  the  natural,  so  in  the  spiritual  sowing;  the 
teacher  of  truth  must  seek  to  prepare  the  soil  of  the  heart; 
he  must  sow  the  seed;  but  the  power  that  alone  can 

1  Isa.  61 : 11 


V 


64 


C  h  rist's  Object  Lessons 


produce  life  is  from  God.  There  is  a  point  beyond  which 
human  effort  is  in  vain.  While  we  are  to  preach  the  word, 
we  can  not  impart  the  power  that  will  quicken  the  soul, 
and  cause  righteousness  and  praise  to  spring  forth.  In  the 
preaching  of  the  word  there 
must  be  the  working 
an  agency  beyond 
any  human  power. 

Only  through  the 
divine  Spirit  will  the 
word  be  living  and 
powerful  to  renew 
the  soul  unto  eternal 
life.  This  is  what 
Christ  tried  to  im¬ 
press  upon  His  dis¬ 
ciples.  He  taught 
that  it  was  nothing 
they  possessed  in 
themselves  which 
would  give  success 
to  their  labors,  but 
that  it  is  the  miracle- 
working  power  of 
God  which  gives  ef¬ 
ficiency  to  His  own 
word. 

The  work  of  the  sower  is  a  work  of  faith.  The  mystery 
of  the  germination  and  growth  of  the  seed  he  can  not 
understand.  But  he  has  confidence  in  the  agencies  by 
which  God  causes  vegetation  to  flourish.  In  casting  his 
seed  into  the  ground,  he  is  apparently  throwing  away  the 
precious  grain  that  might  furnish  bread  for  his  family.  But 


“ First  the  Blade ,  then  the  Ear **  6^ 

he  is  only  giving  up  a  present  good  for  a  larger  return. 
He  casts  the  seed  away,  expecting  to  gather  it  many-fold 
in  an  abundant  harvest.  So  Christ’s  servants  are  to  labor, 
expecting  a  harvest  from  the  seed  they  sow. 

The  good  seed  may  for  a  time  lie  unnoticed  in  a  cold, 
selfish,  worldly  heart,  giving  no  evidence  that  it  has  taken 
root;  but  afterward,  as  the  Spirit  of  God  breathes  on  the 
soul,  the  hidden  seed  springs  up,  and  at  last  bears  fruit  to 
the  glory  of  God.  In  our  life-work  we  know  not  which 
shall  prosper,  this  or  that.  This  is  not  a  question  for  us 
to  settle.  We  are  to  do  our  work,  and  leave  the  results 
with  God.  “In  the  morning  sow  thy  seed,  and  in  the 
evening  withhold  not  thine  hand.”1  God’s  great  covenant 
declares  that  “while  the  earth  remaineth,  seed-time  and 
harvest  .  .  .  shall  not  cease.”2  In  the  confidence  of 

this  promise  the  husbandman  tills  and  sows.  Not  less 
confidently  are  we  in  the  spiritual  sowing  to  labor,  trusting 
His  assurance,  “So  shall  My  word  be  that  goeth  forth  out 
of  My  mouth;  it  shall  not  return  unto  Me  void,  but  it  shall 
accomplish  that  which  I  please,  and  it  shall  prosper  in 
the  thing  whereto  I  sent  it.”  “He  that  goeth  forth  and 
weepeth,  bearing  precious  seed,  shall  doubtless  come  again 
with  rejoicing,  bringing  his  sheaves  with  him.”3 

The  germination  of  the  seed  represents  the  beginning  of 
spiritual  life,  and  the  development  of  the  plant  is  a  beautiful 
figure  of  Christian  growth.  As  in  nature,  so  in  grace;  there 
can  be  no  life  without  growth.  The  plant  must  either  grow 
or  die.  As  its  growth  is  silent  and  imperceptible,  but  con¬ 
tinuous,  so  is  the  development  of  the  Christian  life.  At 
every  stage  of  development  our  life  may  be  perfect;  yet  if 
God’s  purpose  for  us  is  fulfilled,  there  will  be  continual 
advancement.  Sanctification  is  the  work  of  a  lifetime.  As 
our  opportunities  multiply,  our  experience  will  enlarge,  and 

5  iEccl.  ii  :  6  2  Gen.  8:22  3  Isa.  55:11;  Ps.  126:6 


66 


Christ's  Object  Lessons 


our  knowledge  increase.  We  shall  become  strong  to  bear 
responsibility,  and  our  maturity  will  be  in  proportion  to  our 
privileges. 


The  plant  grows  by  receiving  that  which  God  has  pro¬ 
vided  to  sustain  its  life.  It  sends  down  its  roots  into  the 
earth.  It  drinks  in  the  sunshine,  the  dew,  and  the  rain. 
It  receives  the  life-giving  properties  from  the  air.  So  the 


“ First  the  Blade ,  then  the  Ear ” 


67 


Christian  is  to  grow  by  co-operating  with  the  divine  agencies. 
Feeling  our  helplessness,  we  are  to  improve  all  the  oppor¬ 
tunities  granted  us  to  gain  a  fuller  experience.  As  the 
plant  takes  root  in  the  soil,  so  we  are  to  take  deep  root  in 
Christ.  As  the  plant  receives  the  sunshine,  the  dew,  and 

the  rain,  we  are  to  open  our  hearts  to  the  Holy  Spirit. 

* 

The  work  is  to  be  done,  “not  by  might,  nor  by  power,  but 
by  My  Spirit,  saith  the  Lord  of  hosts.”1  If  we  keep  our 
minds  stayed  upon  Christ,  He  will  come  unto  us  “as  the 
rain,  as  the  latter  and  former  rain  unto  the  earth.”  As  the 
Sun  of  Righteousness,  He  will  arise  upon  us  “with  healing 
in  His  wings.”  We  shall  “grow  as  the  lily.”  We  shall 
“revive  as  the  corn,  and  grow  as  the  vine.”2  By  constantly 
relying  upon  Christ  as  our  personal  Saviour,  we  shall  grow 
up  into  Him  in  all  things  who  is  our  head. 

The  wheat  develops,  “first  the  blade,  then  the  ear,  after 
that  the  full  corn  in  the  ear.”  The  object  of  the  husband¬ 
man  in  the  sowing  of  the  seed  and  the  culture  of  the 
growing  plant  is  the  production  of  grain.  He  desires  bread 
for  the  hungry,  and  seed  for  future  harvests.  So  the  divine 
Husbandman  looks  for  a  harvest  as  the  reward  of  His  labor 
and  sacrifice.  Christ  is  seeking  to  reproduce  Himself  in 
the  hearts  of  men;  and  He  does  this  through  those  who 
believe  in  Him.  The  object  of  the  Christian  life  is  fruit¬ 
bearing,  —  the  reproduction  of  Christ’s  character  in  the 
believer,  that  it  may  be  reproduced  in  others. 

The  plant  does  not  germinate,  grow,  or  bring  forth  fruit 
for  itself,  but  to  “give  seed  to  the  sower,  and  bread  to  the 
eater.”3  So  no  man  is  to  live  unto  himself.  The  Christian 
is  in  the  world  as  a  representative  of  Christ,  for  the  salvation 
of  other  souls. 

There  can  be  no  growth  or  fruitfulness  in  the  life  that  is 
centered  in  self.  If  you  have  accepted  Christ  as  a  personal 

1  Zech.  4:6  2  Hosea  6:3;  Mai.  4:2;  Hosea  14  :  5.  7  3  Isa.  55  : 10 


68 


Christ's  Object  Lessons 


Saviour,  you  are  to  forget  yourself,  and  try  to  help  others. 
Talk  of  the  love  of  Christ,  tell  of  His  goodness.  Do  every 
duty  that  presents  itself.  Carry  the  burden  of  souls  upon 
your  heart,  and  by  every  means  in  your  power  seek  to  save 
the  lost.  As  you  receive  the  Spirit  of  Christ,  —  the  spirit 


immediately  he  putteth  in  the  sickle." 

of  unselfish  love  and  labor  for  others,  —  you  will  grow  and 
bring  forth  fruit.  The  graces  of  the  Spirit  will  ripen  in 
your  character.  Your  faith  will  increase,  your  convictions 
deepen,  your  love  be  made  perfect.  More  and  more  you 
will  reflect  the  likeness  of  Christ  in  all  that  is  pure,  noble, 
and  lovely. 

“The  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering, 


69 


“ First  the  Blade ,  then  the  Ear ” 

gentleness,  goodness,  faith,  meekness,  temperance.”1  This 
fruit  can  never  perish,  but  will  produce  after  its  kind  a 
harvest  unto  eternal  life. 

“When  the  fruit  is  brought  forth,  immediately  he  putteth 
in  the  sickle,  because  the  harvest  is  come.”  Christ  is  waiting 
with  longing  desire  for  the  manifestation  of  Himself  in  His 
church.  When  the  character  of  Christ  shall  be  perfectly 
reproduced  in  His  people,  then  He  will  come  to  claim  them 
as  His  own. 

It  is  the  privilege  of  every  Christian,  not  only  to  look 
for,  but  to  hasten  the  coming  of  our  Lord  Jesus  Christ.2 
Were  all  who  profess  His  name  bearing  fruit  to  His 
glory,  how  quickly  the  whole  world  would  be  sown  with 
the  seed  of  the  gospel.  Quickly  the  last  great  harvest 
would  be  ripened,  and  Christ  would  come  to  gather  the 
precious  grain. 


J^Gal.  5:22,  23  2  2  Peter  3:  12,  margin 


ANOTHER  parable  put  He  forth  unto  them,  saying, 
^  The  kingdom  of  heaven  is  likened  unto  a  man  which 
sowed  good  seed  in  his  field;  but  while  men  slept,  his  enemy 
came  and  sowed  tares  among  the  wheat,  and  went  his  way. 
But  when  the  blade  was  sprung  up,  and  brought  forth  fruit, 
then  appeared  the  tares  also.” 

“The  field,”  Christ  said,  “is  the  world.”  But  we  must 
understand  this  as  signifying  the  church  of  Christ  in  the 
world.  The  parable  is  a  description  of  that  which  pertains 
to  the  kingdom  of  God,  His  work  for  the  salvation  of  men, 
and  this  work  is  accomplished  through  the  church.  True, 
the  Holy  Spirit  has  gone  out  into  all  the  world;  every¬ 
where  it  is  moving  upon  the  hearts  of  men;  but  it  is  in 
the  church  that  we  are  to  grow  and  ripen  for  the  garner 
of  God. 

“He  that  sowed  the  good  seed  is  the  Son  of  man. 

.  .  .  The  good  seed  are  the  children  of  the  kingdom; 

but  the  tares  are  the  children  of  the  wicked  one.”  The 
good  seed  represents  those  who  are  born  of  the  word  of 


(70) 


Based  on  Matt.  13 :  24-30, 37-43 


Tares 


7 1 


God,  the  truth.  The  tares  represent  a  class  who  are  the 
fruit  or  embodiment  of  error,  of  false  principles.  “The 
enemy  that  sowed  them  is  the  devil.”  Neither  God  nor 
His  angels  ever  sowed  a  seed  that  would  produce  a  tare. 
The  tares  are  always  sown  by  Satan,  the  enemy  of  God 
and  man. 

In  the  East,  men  sometimes  took  revenge  upon  an 
enemy  by  strewing  his  newly -sown  fields  with  the  seeds  of 
some  noxious  weed  that,  while  growing,  closely  resembled 
wheat.  Springing  up  with  the  wheat,  it  injured  the  crop, 
and  brought  trouble  and  loss  to  the  owner  of  the  field. 
So  it  is  from  enmity  to  Christ  that  Satan  scatters  his  evil 
seed  among  the  good  grain  of  the  kingdom.  The  fruit  of 
his  sowing  he  attributes  to  the  Son  of  God.  By  bringing 
into  the  church  those  who  bear  Christ’s  name  while  they 
deny  His  character,  the  wicked  one  causes  that  God  shall 
be  dishonored,  the  work  of  salvation  misrepresented,  and 
souls  imperiled. 

Christ’s  servants  are  grieved  as  they  see  true  and  false 
believers  mingled  in  the  church.  They  long  to  do  something 
to  cleanse  the  church.  Like  the  servants  of  the  house¬ 
holder,  they  are  ready  to  uproot  the  tares.  But  Christ 
says  to  them,  “Nay;  lest  while  ye  gather  up  the  tares,  ye 
root  up  also  the  wheat  with  them.  Let  both  grow  together 
until  the  harvest.” 

Christ  has  plainly  taught  that  those  who  persist  in  open 
sin  must  be  separated  from  the  church;  but  He  has  not 
committed  to  us  the  work  of  judging  character  and  motive. 
He  knows  our  nature  too  well  to  entrust  this  work  to  us. 
Should  we  try  to  uproot  from  the  church  those  whom  we 
suppose  to  be  spurious  Christians,  we  should  be  sure  to 
make  mistakes.  Often  we  regard  as  hopeless  subjects  the 
very  ones  whom  Christ  is  drawing  to  Himself.  Were  we 


72 


Christ's  0 bj e ct  Lessons 


to  deal  with  these  souls  according  to  our  imperfect  judg¬ 
ment,  it  would  perhaps  extinguish  their  last  hope.  Many 
who  think  themselves  Christians  will  at  last  be  found 
wanting.  Many  will  be  in  heaven  who  their  neighbors 
supposed  would  never  enter  there.  Man  judges  from 
appearance,  but  God  judges  the  heart.  The  tares  and  the 
wheat  are  to  grow  together  until  the  harvest;  and  the 
harvest  is  the  end  of  probationary  time. 

There  is  in  the  Saviour’s  words  another  lesson,  a  lesson 
of  wonderful  forbearance  and  tender  love.  As  the  tares 
have  their  roots  closely  intertwined  with  those  of  the  good 
grain,  so  false  brethren  in  the  church  may  be  closely  linked 
with  true  disciples.  The  real  character  of  these  pretended 
believers  is  not  fully  manifested.  Were  they  to  be  separated 
from  the  church,  others  might  be  caused  to  stumble,  who 
but  for  this  would  have  remained  steadfast. 

The  teaching  of  this  parable  is  illustrated  in  God’s  own 
dealing  with  men  and  angels.  Satan  is  a  deceiver.  When 
he  sinned  in  heaven,  even  the  loyal  angels  did  not  fully 
discern  his  character.  This  was  why  God  did  not  at  once 
destroy  Satan.  Had  He  done  so,  the  holy  angels  would 
not  have  perceived  the  justice  and  love  of  God.  A  doubt 
of  God’s  goodness  would  have  been  as  evil  seed,  that 
would  yield  the  bitter  fruit  of  sin  and  woe.  Therefore  the 
author  of  evil  was  spared,  fully  to  develop  his  character. 
Through  long  ages  God  has  borne  the  anguish  of  beholding 
the  work  of  evil,  He  has  given  the  infinite  Gift  of  Calvary, 
rather  than  leave  any  to  be  deceived  by  the  misrepresenta¬ 
tions  of  the  wicked  one;  for  the  tares  could  not  be  plucked 
up  without  danger  of  uprooting  the  precious  grain.  And 
shall  we  not  be  as  forbearing  toward  our  fellow-men  as 
the  Lord  of  heaven  and  earth  is  toward  Satan  ? 

The  world  has  no  right  to  doubt  the  truth  of  Christianity 


Tares 


73 


because  there  are  unworthy  members  in  the  church,  nor 
should  Christians  become  disheartened  because  of  these  false 
brethren.  How  was  it  with  the  early  church?  Ananias 
and  Sapphira  joined  themselves  to  the  disciples.  Simon 


came  and  sowed  tares." 

Magus  was  baptized.  Demas,  who  forsook  Paul,  had  been 
counted  a  believer.  Judas  Iscariot  was  numbered  with  the 
apostles.  The  Redeemer  does  not  want  to  lose  one  soul; 
His  experience  with  Judas  is  recorded  to  show  His  long 
patience  with  perverse  human  nature;  and  He  bids  us  bear 
with  it  as  He  has  borne.  He  has  said  that  false  brethren 
will  be  found  in  the  church  till  the  close  of  time. 

Notwithstanding  Christ’s  warning,  men  have  sought  to 


74 


Christ's  Object  Lessons 


uproot  the  tares.  To  punish  those  who  were  supposed 
to  be  evil-doers,  the  church  has  had  recourse  to  the  civil 
power.  Those  who  differed  from  the  established  doctrines 
have  been  imprisoned,  put  to  torture  and  to  death,  at  the 
instigation  of  men  who  claimed  to  be  acting  under  the  sanction 
of  Christ.  But  it  is  the  spirit  of  Satan,  not  the  Spirit  of 
Christ,  that  inspires  such  acts.  This  is  Satan’s  own  method 
of  bringing  the  world  under  his  dominion.  God  has  been 
misrepresented  through  the  church  by  this  way  of  dealing 
with  those  supposed  to  be  heretics. 

Not  judgment  and  condemnation  of  others,  but  humility 
and  distrust  of  self,  is  the  teaching  of  Christ’s  parable.  Not 
all  that  is  sown  in  the  field  is  good  grain.  The  fact  that 
men  are  in  the  church  does  not  prove  them  Christians. 

The  tares  closely  resembled  the  wheat  while  the  blades 
were  green ;  but  when  the  field  was  white  for  the  harvest, 
the  worthless  weeds  bore  no  likeness  to  the  wheat  that 
bowed  under  the  weight  of  its  full,  ripe  heads.  Sinners 
who  make  a  pretension  of  piety  mingle  for  a  time  with  the 
true  followers  of  Christ,  and  the  semblance  of  Christianity 
is  calculated  to  deceive  many;  but  in  the  harvest  of  the 
world  there  will  be  no  likeness  between  good  and  evil. 
Then  those  who  have  joined  the  church,  but  who  have 
not  joined  Christ,  will  be  manifest. 

The  tares  are  permitted  to  grow  among  the  wheat,  to 
have  all  the  advantage  of  sun  and  shower;  but  in  the  time 
of  harvest  ye  shall  “return,  and  discern  between  the  right¬ 
eous  and  the  wicked,  between  him  that  serveth  God  and 
him  that  serveth  Him  not.”1  Christ  Himself  will  decide 
who  are  worthy  to  dwell  with  the  family  of  heaven.  He 
will  judge  every  man  according  to  his  words  and  his  works. 
Profession  is  as  nothing  in  the  scale.  It  is  character  that 
decides  destiny. 


1  Mai.  3  :  18 


Tares 


75 


The  Saviour  does  not  point  forward  to  a  time  when 
all  the  tares  become  wheat.  The  wheat  and  tares  grow 
together  until  the  harvest,  the  end  of  the  world.  Then 
the  tares  are  bound  in  bundles  to  be  burned,  and  the  wheat 
is  gathered  into  the  garner  of  God.  “Then  shall  the 
righteous  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father.”  Then  “the  Son  of  man  shall  send  forth  His 
angels,  and  they  shall  gather  out  of  His  kingdom  all  things 
that  offend,  and  them  which  do  iniquity;  and  shall  cast  them 
into  a  furnace  of  fire;  there  shall  be  wailing  and  gnashing 
of  teeth.” 


“Like  a  Grain  of  Mustard 

Seed” 


TN  the  multitude  that  listened  to  Christ’s  teaching  there 
were  many  Pharisees.  These  noted  contemptuously 
how  few  of  His  hearers  acknowledged  Him  as  the  Messiah. 
And  they  questioned  with  themselves  how  this  unpretending 
teacher  could  exalt  Israel  to  universal  dominion.  Without 
riches,  power,  or  honor,  how  was  He  to  establish  the  new 
kingdom?  Christ  read  their  thoughts  and  answered  them:  — 
“Whereunto  shall  we  liken  the  kingdom  of  God?  or 
with  what  comparison  shall  we  compare  it?”  In  earthly 
governments  there  was  nothing  that  could  serve  for  a  simil¬ 
itude.  No  civil  society  could  afford  Him  a  symbol.  “It  is 
like  a  grain  of  mustard  seed,”  He  said,  “which,  when  it 
is  sown  upon  the  earth,  though  it  be  less  than  all  the  seeds 
that  are  upon  the  earth,  yet  when  it  is  sown,  groweth  up, 
and  becometh  greater  than  all  the  herbs,  and  putteth  out 
great  branches;  so  that  the  birds  of  the  heaven  can  lodge 
under  the  shadow  thereof.”  1 


(76)  Based  on  Matt.  13  : 31,  32  ;  Mark  4  :  30-32  ;  Luke  13  : 18,  19 


1  R.  V. 


“ Like  a  Grain  of  Mustard  Seed ”  77 

The  germ  in  the  seed  grows  by  the  unfolding  of  the  life- 
principle  which  God  has  implanted.  Its  development  depends 
upon  no  human  power.  So  it  is  with  the  kingdom  of  Christ. 
It  is  a  new  creation.  Its  principles  of  development  are  the 
opposite  of  those  that  rule  the  kingdoms  of  this  world. 
Earthly  governments  prevail  by  physical  force ;  they  maintain 
their  dominion  by  war;  but  the  founder  of  the  new  kingdom 
is  the  Prince  of  Peace.  The  Holy  Spirit  represents  worldly 
kingdoms  under  the  symbol  of  fierce  beasts  of  prey;  but 
Christ  is  “the  Lamb  of  God,  which  taketh  away  the  sin  of  the 
world.”1  In  His  plan  of  government  there  is  no  employment 
of  brute  force  to  compel  the  conscience.  The  Jews  looked 
for  the  kingdom  of  God  to  be  established  in  the  same  way  as 
the  kingdoms  of  the  world.  To  promote  righteousness  they 
resorted  to  external  measures.  They  devised  methods  and 
plans.  But  Christ  implants  a  principle.  By  implanting 
truth  and  righteousness,  He  counterworks  error  and  sin. 

As  Jesus  spoke  this  parable,  the  mustard  plant  could  be 
seen  far  and  near,  lifting  itself  above  the  grass  and  grain,  and 
waving  its  branches  lightly  in  the  air.  Birds  flitted  from  twig 
to  twig,  and  sang  amid  the  leafy  foliage.  Yet  the  seed  from 
which  sprang  this  giant  plant  was  among  the  least  of  all 
seeds.  At  first  it  sent  up  a  tender  shoot;  but  it  was  of 
strong  vitality,  and  grew  and  flourished  until  it  reached  its 
present  great  size.  So  the  kingdom  of  Christ  in  its  beginning 
seemed  humble  and  insignificant.  Compared  with  earthly 
kingdoms  it  appeared  to  be  the  least  of  all.  By  the  rulers 
of  this  world  Christ’s  claim  to  be  a  king  was  ridiculed. 
Yet  in  the  mighty  truths  committed  to  His  followers  the 
kingdom  of  the  gospel  possessed  a  divine  life.  And  how 
rapid  was  its  growth,  how  wide-spread  its  influence!  When 
Christ'  spoke  this  parable,  there  were  only  a  few  Galilean 
peasants  to  represent  the  new  kingdom.  Their  poverty,  the 


1 J  ohn  1 :  29 


78 


Christ's  Object  Lessons 


fewness  of  their  numbers,  was  urged  over  and  over  again 
as  a  reason  why  men  should  not  connect  themselves  with 
these  simple-minded  fishermen  who  followed  Jesus.  But  the 
mustard  seed  was  to  grow  and  spread  forth  its  branches 
throughout  the  world.  When  the  earthly  kingdoms  whose 
glory  then  filled  the  hearts  of  men  should  perish,  the  kingdom 
of  Christ  would  remain,  a  mighty  and  far-reaching  power. 

So  the  work  of  grace  in  the  heart  is  small  in  it's  begin¬ 
ning.  A  word  is  spoken,  a  ray  of  light  is  shed  into  the 
soul,  an  influence  is  exerted  that  is  the  beginning  of  the 
new  life;  and  who  can  measure  its  results? 

Not  only  is  the  growth  of  Christ’s  kingdom  illustrated 
by  the  parable  of  the  mustard  seed,  but  in  every  stage  of 
its  growth  the  experience  represented  in  the  parable  is 
repeated.  For  His  church  in  every  generation  God  has  a 
special  truth  and  a  special  work.  The  truth  that  is  hid 
from  the  worldly-wise  and  prudent  is  revealed  to  the  child¬ 
like  and  humble.  It  calls  for  self-sacrifice.  It  has  battles 
to  fight  and  victories  to  win.  At  the  outset  its  advocates 
are  few.  By  the  great  men  of  the  world  and  by  a  world- 
conforming  church,  they  are  opposed  and  despised.  See 
John  the  Baptist,  the  forerunner  of  Christ,  standing  alone 
to  rebuke  the  pride  and  formalism  of  the  Jewish  nation. 
See  the  first  bearers  of  the  gospel  into  Europe.  How 
obscure,  how  hopeless,  seemed  the  mission  of  Paul  and 
Silas,  the  two '  tent-makers,  as  they  with  their  companions 
took  ship  at  Troas  for  Philippi.  See  “Paul  the  aged,”  in 
chains,  preaching  Christ  in  the  stronghold  of  the  Caesars. 
See  the  little  communities  of  slaves  and  peasants  in  conflict 
with  the  heathenism  of  imperial  Rome.  See  Martin  Luther 
withstanding  that  mighty  church  which  is  the  masterpiece 
of  the  world’s  wisdom.  See  him  holding  fast  God’s  word 
against  emperor  and  pope,  declaring,  “Here  I  take  my 


“ Like  a  Grain  of  Mu  s  t  ar  d  Seed”  yg 

stand;  I  can  not  do  otherwise.  God  be  my  help.”  See 
John  Wesley  preaching  Christ  and  His  righteousness  in  the 
midst  of  formalism,  sensualism,  and  infidelity.  See  one 
burdened  with  the  woes  of  the  heathen  world,  pleading  for 
the  privilege  of  carrying  to  them  Christ’s  message  of  love. 
Hear  the  response  of  ecclesiasticism :  “Sit  down,  young 
man.  When  God  wants  to  convert  the  heathen,  He  will 
do  it  without  your  help  or  mine.” 

The  great  leaders  of  religious  thought  in  this  generation 
sound  the  praises  and  build  the  monuments  of  those  who 
planted  the  seed  of  truth  centuries  ago.  Do  not  many  turn 
from  this  work  to  trample  down  the  growth  springing  from 
the  same  seed  to-day?  The  old  cry  is  repeated,  “We  know 
that  God  spake  unto  Moses;  as  for  this  fellow  [Christ  in  the 
messenger  He  sends],  we  know  not  from  whence  he  is.”1 
As  in  earlier  ages,  the  special  truths  for  this  time  are  found,  not 
with  the  ecclesiastical  authorities,  but  with  men  and  women 
who  are  not  too  learned  or  too  wise  to  believe  the  word  of  God. 

“For  ye  see  your  calling,  brethren,  how  that  not  many 
wise  men  after  the  flesh,  not  many  mighty,  not  many  noble, 
are  called;  but  God  hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise;  and  God  hath  chosen  the  weak 
things  of  the  world  to  confound  the  things  which  are  mighty. 
And  base  things  of  the  world,  and  things  which  are  despised, 
hath  God  chosen,  yea,  and  things  which  are  not,  to  bring 
to  naught  things  that  are;”  “that  your  faith  should  not 
stand  in  the  wisdom  of  men,  but  in  the  power  of  God.”2 

And  in  this  last  generation  the  parable  of  the  mustard 
seed  is  to  reach  a  signal  and  triumphant  fulfilment.  The 
little  seed  will  become  a  tree.  The  last  message  of  warning 
and  mercy  is  to  go  to  “every  nation  and  kindred  and 
tongue,”3  “to  take  out  of  them  a  people  for  His  name.”4 
And  the  earth  shall  be  lightened  with  His  glory. 

1  John  9 : 29  2  1  Cor.  1 :  26-28 ;  2  :  5  3  Rev.  14  : 6-14  4  Acts  15:14;  Rev.  18 :  1 


Other  Lessons  from 
S  eed-S  owing 


TT'ROM  the  work  of  seed-sowing  and  the  growth  of  the 
plant  from  the  seed,  precious  lessons  may  be  taught 
in  the  family  and  the  school.  Let  the  children  and  youth 
learn  to  recognize  in  natural  things  the  working  of  divine 
agencies,  and  they  will  be  enabled  to .  grasp  by  faith  unseen 
benefits.  As  they  come  to  understand  the  wonderful  work 
of  God  in  supplying  the  wants  of  His  great  family,  and 
how  we  are  to  co-operate  with  Him,  they  will  have  more 
faith  in  God,  and  will  realize  more  of  His  power  in  their 
own  daily  life. 

God  created  the  seed,  as  He  created  the  earth,  by  His 
word.  By  His  word  He  gave  it  power  to  grow  and 
multiply.  He  said,  “Let  the  earth  bring  forth  grass,  the 
herb  yielding  seed,  and  the  fruit-tree  yielding  fruit  after 
his  kind,  whose  seed  is  in  itself,  upon  the  earth;  and  it  was 
so.  And  God  saw  that  it  was  good.”1  It  is 


(80) 


1  Gen.  i :  ix,  12 


Other  Lessons  from  Seed-Sowing  81 

that  word  which  still  causes  the  seed  to  grow.  Every  seed 
that  sends  up  its  green  blade  to  the  sunlight  declares  the 
wonder-working  power  of  that  word  uttered  by  Him  who 
“spake,  and  it  was;”  who  “commanded,  and  it  stood  fast.”1 

Christ  taught  His  disciples  to  pray,  “Give  us  this  day 
our  daily  bread.”  And  pointing  to  the  the  flowers  He 
gave  them  the  assurance,  “If  God  so  clothe  the  grass  of 
the  field,  .  .  .  shall  He  not  much  more  clothe  you?”2 

Christ  is  constantly  working  to  answer  this  prayer,  and  to 
make  good  this  assurance.  There  is  an  invisible  power 
constantly  at  work  as  man’s  servant  to  feed  and  to  clothe 
him.  Many  agencies  our  Lord  employs  to  make  the  seed, 
apparently  thrown  away,  a  living  plant.  And  He  supplies 
in  due  proportion  all  that  is  required  to  perfect  the  harvest. 
In  the  beautiful  words  of  the  psalmist :  — 

“Thou  visitest  the  earth,  and  waterest  it; 

Thou  greatly  enrichest  it; 

The  river  of  God  is  full  of  water; 

Thou  providest  them  corn  when  Thou  hast  so  prepared  the  earth. 

Thou  waterest  her  furrows  abundantly; 

Thou  settlest  the  ridges  thereof; 

Thou  makest  it  soft  with  showers  ; 

Thou  blessest  the  springing  thereof. 

Thou  crownest  the  year  with  Thy  goodness; 

And  Thy  paths  drop  fatness.”3 


The  material  world  is  under  God’s  control.  The  laws 
of  nature  are  obeyed  by  nature.  Everything  speaks  and 
acts  the  will  of  the  Creator.  Cloud  and  sunshine,  dew 
and  rain,  wind  and  storm,  all  are  under  the  supervision  of 
God,  and  yield  implicit  obedience  to  His  command.  It  is 
in  obedience  to  the  law  of  God  that  the  spire  of  grain  bursts 
through  the  ground,  “first  the  blade,  then  the  ear,  after 
that  the  full  corn  in  the  ear.”4  These  the  Lord  develops 

6  1Ps.  33:9  2  Matt.  6  : 11,  30  3Ps.  65  :  9-11,  R.  V.  4  Mark  4: 28 


82  Christ's  Object  Lessons 

in  their  proper  season  because  they  do  not  resist  His 
working.  And  can  it  be  that  man,  made  in  the  image  of 
God,  endowed  with  reason  and  speech,  shall  alone  be 
unappreciative  of  His  gifts  and  disobedient  to  His  will? 
Shall  rational  beings  alone  cause  confusion  in  our  world? 


In  everything  that  tends  to  the  sustenance  of  man  is 
seen  the  concurrence  of  divine  and  human  effort  There 
can  be  no  reaping  unless  the  human  hand  acts  its  part  in 
the  sowing  of  the  seed.  But  without  the  agencies  which 
God  provides  in  giving  sunshine  and  showers,  dew  and 
clouds,  there  would  be  no  increase.  Thus  it  is  in  every 
business  pursuit,  in  every  department  of  study  and  science. 
Thus  it  is  in  spiritual  things,  in  the  formation  of  character, 
and  in  every  line  of  Christian  work.  We  have  a  part  to 
act,  but  we  must  have  the  power  of  divinity  to  unite  with 
us,  or  our  efforts  will  be  in  vain. 

Whenever  man  accomplishes  anything,  whether  in  spir¬ 
itual  or  in  temporal  lines,  he  should  bear  in  mind  that  he 
does  it  through  co-operation  with  his  Maker.  There  is 
great  necessity  for  us  to  realize  our  dependence  on  God. 
Too  much  confidence  is  placed  in  man,  too  much  reliance 
on  human  inventions.  There  is  too  little  confidence  in  the 
power  which  God  stands  ready  to  give.  “We  are  laborers 
together  with  God.”1  Immeasurably  inferior  is  the  part 
which  the  human  agent  sustains;  but  if  he  is  linked  with  the 
divinity  of  Christ,  he  can  do  all  things  through  the  strength 
that  Christ  imparts. 


The  gradual  development  of  the  plant  from  the  seed  is 
an  object-lesson  in  child-training.  There  is  “first  the  blade, 
then  the  ear,  after  that  the  full  corn  in  the  ear.”  He  who 


1 1  Cor.  3: 9 


Other  Lessons  from  Seed- Sowing  83 

gave  this  parable  created  the  tiny  seed,  gave  it  its  vital 
properties,  and  ordained  the  laws  that  govern  its  growth. 
And  the  truths  which  the  parable  teaches  were  made  a 
living  reality  in  His  own  life.  In  both  His  physical  and 
His  spiritual  nature  He  followed  the  divine  order  of  growth 
illustrated  by  the  plant,  as  He  wishes  all  youth  to  do. 
Although  He  was  the  Majesty  of  heaven,  the  King  of 
glory,  He  became  a  babe  in  Bethlehem,  and  for  a  time 
represented  the  helpless  infant  in  its  mother’s  care.  In 
childhood  He  did  the  works  of  an  obedient  child.  He  spoke 
and  acted  with  the  wisdom  of  a  child,  and  not  of  a  man, 
honoring  His  parents,  and  carrying  out  their  wishes  in 
helpful  ways,  according  to  the  ability  of  a  child.  But  at 
each  stage  of  His  development  He  was  perfect,  with  the 
simple,  natural  grace  of  a  sinless  life.  The  sacred  record 
says  of  His  childhood,  “The  child  grew,  and  waxed  strong 
in  spirit,  filled  with  wisdom;  and  the  grace  of  God  was 
upon  Him.”  And  of  His  youth  it  is  recorded,  “Jesus 
increased  in  wisdom  and  stature,  and  in  favor  with  God 
and  man.”1 

The  work  of  parents  and  teachers  is  here  suggested. 
They  should  aim  so  to  cultivate  the  tendencies  of  the  youth 
that  at  each  stage  of  their  life  they  may  represent  the  natural 
beauty  appropriate  to  that  period,  unfolding  naturally,  as  do 
the  plants  in  the  garden. 

Those  children  are  most  attractive  who  are  natural, 
unaffected.  It  is  not  wise  to  give  them  special  notice,  and 
repeat  their  clever  sayings  before  them.  Vanity  should 
not  be  encouraged  by  praising  their  looks,  their  words,  or 
their  actions.  Nor  should  they  be  dressed  in  an  expensive 
or  showy  manner.  This  encourages  pride  in  them,  and 
awakens  envy  in  the  hearts  of  their  companions. 

The  little  ones  should  be  educated  in  childlike  simplicity. 


!Luke  2  : 40,  52 


84 


Christ's  Object  Lessons 


They  should  be  trained  to  be  content  with  the  small,  helpful 
duties  and  the  pleasures  and  experiences  natural,  to  their 
years.  Childhood  answers  to  the  blade  in  the  parable,  and 
the  blade  has  a  beauty  peculiarly  its  own.  The  children 
should  not  be  forced  into  a  precocious  maturity,  but  should 
retain  as  long  as  possible  the  freshness  and  grace  of  their 
early  years. 

The  little  children  may  be  Christians,  having  an  expe¬ 
rience  in  accordance  with  their  years.  This  is  all  that  God 
expects  of  them.  They  need  to  be  educated  in  spiritual 
things;  and  parents  should  give  them  every  advantage,  that 
they  may  form  characters  after  the  similitude  of  the  char¬ 
acter  of  Christ. 


In  the  laws  of  God  in  nature,  effect  follows  cause  with 
unerring  certainty.  The  reaping  will  testify  as  to  what  the 
sowing  has  been.  The  slothful  worker  is  condemned  by 
his  work.  The  harvest  bears  witness  against  him.  So  in 
spiritual  things :  the  faithfulness  of  every  worker  is  measured 
by  the  results  of  his  work.  The  character  of  his  work, 
whether  diligent  or  slothful,  is  revealed  by  the  harvest.  It 
is  thus  that  his  destiny  for  eternity  is  decided. 

Every  seed  sown  produces  a  harvest  of  its  kind.  So  it 
is  in  human  life.  We  all  need  to  sow  the  seeds  of  com¬ 
passion,  sympathy,  and  love;  for  we  shall  reap  what  we  sow. 
Every  characteristic  of  selfishness,  self-love,  self-esteem, 
every  act  of  self-indulgence,  will  bring  forth  a  like  harvest. 
He  who  lives  for  self  is  sowing  to  the  flesh,  and  of  the 
flesh  he  will  reap  corruption. 

God  destroys  no  man.  Every  one  who  is  destroyed 
will  have  destroyed  himself.  Every  one  who  stifles  the 
admonitions  of  conscience  is  sowing  the  seeds  of  unbelief, 
and  these  will  produce  a  sure  harvest.  By  rejecting  the 


Other  Lessons  from  Seed-Sowing  85 

first  warning  from  God,  Pharaoh  of  old  sowed  the  seeds  of 
obstinacy,  and  he  reaped  obstinacy.  God  did  not  compel 
him  to  disbelieve.  The  seed  of  unbelief  which  he  sowed, 
produced  a  harvest  of  its  kind.  Thus  his  resistance  con¬ 
tinued,  until  he  looked  upon  his  devastated  land,  upon  the 
cold,  dead  form  of  his  first-born,  and  the  first-born  of  all  in 
his  house  and  of  all  the  families  in  his  kingdom,  until  the 
waters  of  the  sea  closed  over  his  horses  and  his  chariots 
and  his  men  of  war.  His  history  is  a  fearful  illustration  of 
the  truth  of  the  words  that  “whatsoever  a  man  soweth,  that 
shall  he  also  reap.”1  Did  men  but  realize  this,  they  would 
be  careful  what  seed  they  sow. 

As  the  seed  sown  produces  a  harvest,  and  this  in 
turn  is  sown,  the  harvest  is  multiplied.  In  our  relation 
to  others,  this  law  holds  true.  Every  act,  every  word,  is 
a  seed  that  will  bear  fruit.  Every  deed  of  thoughtful 
kindness,  of  obedience,  or  of  self-denial,  will  reproduce 
itself  in  others,  and  through  them  in  still  others.  So 
every  act  of  envy,  malice,  or  dissension,  is  a  seed  that 
will  spring  up  in  a  “root  of  bitterness,” 2  whereby  many 
shall  be  defiled.  And  how  much  larger  numtfer  will  the 
“many”  poison.  Thus  the  sowing  of  good  and  evil  goes 
on  for  time  and  for  eternity. 


Liberality  both  in  spiritual  and  in  temporal  things  is 
taught  in  the  lesson  of  seed-sowing.  The  Lord  says, 
“Blessed  are  ye  that  sow  beside  all  waters.”  “This  I 
say,  He  which  soweth  sparingly  shall  reap  also  sparingly ; 
and  he  which  soweth  bountifully  shall  reap  also  bounti¬ 
fully.”3  To  sow  beside  all  waters  means  a  continual 
imparting  of  God’s  gifts.  It  means  giving  wherever  the 
cause  of  God  or  the  needs  of  humanity  demand  our  aid. 

1  Gal.  6:7  2Heb.  12:15  3 Isa.  32  :  20;  2  Cor.  9  :  6 


86 


Christ's  Object  Lessons 

This  will  not  tend  to  poverty.  “He  which  soweth  bounti¬ 
fully  shall  reap  also  bountifully.”  The  sower  multiplies 
his  seed  by  casting  it  away.  So  it  is  with  those  who 
are  faithful  in  distributing  God’s  gifts.  By  imparting  they 
increase  their  blessings.  God  has  promised  them  a  suffi¬ 
ciency  that  they  may  continue  to  give.  “Give,  and  it  shall 
be  given  unto  you  ;  good  measure,  pressed  down,  and 
shaken  together,  and  running  over,  shall  men  give  into 
your  bosom.”1 

And  more  than  this  is  wrapped  up  in  the  sowing  and 
the  reaping.  As  we  distribute  God’s  temporal  blessings,  the 
evidence  of  our  love  and  sympathy  awakens  in  the  receiver 
gratitude  and  thanksgiving  to  God.  The  soil  of  the  heart 
is  prepared  to  receive  the  seeds  of  spiritual  truth.  And  He 
who  ministers  seed  to  the  sower  will  cause  the  seed  to 
germinate  and  bear  fruit  unto  eternal  life. 


By  the  casting  of  the  grain  into  the  soil,  Christ  repre¬ 
sents  the  sacrifice  of  Himself  for  our  redemption.  “Except 
a  corn  of  wheat  fall  into  the  ground  and  die,”  He  says,  “it 
abideth  alone;  but  if  it  die,  it  bringeth  forth  much  fruit.”2 
So  the  death  of  Christ  will  result  in  fruit  for  the  kingdom  of 
God.  In  accordance  with  the  law  of  the  vegetable  kingdom, 
life  will  be  the  result  of  His  death. 

And  all  who  would  bring  forth  fruit  as  workers  together 
with  Christ,  must  first  fall  into  the  ground  and  die.  The 
life  must  be  cast  into  the  furrow  of  the  world’s  need. 
Self-love,  self-interest,  must  perish.  But  the  law  of  self- 
sacrifice  is  the  law  of  self-preservation.  The  seed  buried 
in  the  ground  produces  fruit,  and  in  turn  this  is  planted. 
Thus  the  harvest  is  multiplied.  The  husbandman  pre¬ 
serves  his  grain  by  casting  it  away.  So  in  human  life,  to 


1  Luke  6  :  38 


2  John  12  :24 


Other  Lessons  fr  om  S  e  e  d-  S  owing  87 

give  is  to  live.  The  life  that  will  be  preserved  is  the  life 
that  is  freely  given  in  service  to  God  and  man.  Those 
who  for  Christ’s  sake  sacrifice  their  life  in  this  world, 
will  keep  it  unto  life  eternal. 


The  seed  dies  to  spring  forth  into  new  life,  and  in  this 
we  are  taught  the  lesson  of  the  resurrection.  All  who 
love  God  will  live  again  in  the  Eden  above.  Of  the  human 
body  laid  away  to  molder  in  the  grave  God  has  said, 
“It  is  sown  in  corruption;  it  is  raised  in  incorruption:  it 
is  sown  in  dishonor;  it  is  raised  in  glory:  it  is  sown  in 
weakness;  it  is  raised  in  power.”1 


Such  are  a  few  of  the  many  lessons  taught  by  nature’s 
living  parable  of  the  sower  and  the  seed.  As  parents  and 
teachers  try  to  teach  these  lessons,  the  work  should  be  made 
practical.  Let  the  children  themselves  prepare  the  soil  and 
sow  the  seed.  As  they  work,  the  parent  or  teacher  can 
explain  the  garden  of  the  heart  with  the  good  or  bad  seed 
sown  there,  and  that  as  the  garden  must  be  prepared  for 
the  natural  seed,  so  the  heart  must  be  prepared  for  the 
seed  of  truth.  As  the  seed  is  cast  into  the  ground,  they 
can  teach  the  lesson  of  Christ’s  death;  and  as  the  blade 
springs  up,  the  truth  of  the  resurrection.  As  the  plants 
grow,  the  correspondence  between  the  natural  and  the  spir¬ 
itual  sowing  may  be  continued. 

The  youth  should  be  instructed  in  a  similar  way.  They 
should  be  taught  to  till  the  soil.  It  would  be  well  if  there 
were,  connected  with  every  school,  lands  for  cultivation. 
Such  lands  should  be  regarded  as  God’s  own  school¬ 
room.  The  things  of  nature  should  be  looked  upon  as  a 


1 j  Cor.  15  : 42,  43 


88 


Christ's  Object  Lessons 


lesson-book  which  His  children  are  to  study,  and  from 
which  they  may  obtain  knowledge  as  to  the  culture  of 
the  soul. 

In  tilling  the  soil,  in  disciplining  and  subduing  the  land, 
lessons  may  constantly  be  learned.  No  one  would  think 
of  settling  upon  a  raw  piece  of  land,  expecting  it  at  once  to 
yield  a  harvest.  Earnestness,  diligence,  and  persevering 
labor  are  to  be  put  forth  in  treating  the  soil  preparatory  to 
sowing  the  seed.  So  it  is  in  the  spiritual  work  in  the 
human  heart.  Those  who  would  be  benefited  by  the  tilling 
of  the  soil  must  go  forth  with  the  word  of  God  in  their 
hearts.  They  will  then  find  the  fallow  ground  of  the  heart 
broken  by  the  softening,  subduing  influence  of  the  Holy 
Spirit.  Unless  hard  work  is  bestowed  on  the  soil,  it  will 
not  yield  a  harvest.  So  with  the  soil  of  the  heart:  the 
Spirit  of  God  must  work  upon  it,  to  refine  and  discipline 
it,  before  it  can  bring  forth  fruit  to  the  glory  of  God. 

The  soil  will  not  produce  its  riches  when  worked  by 
impulse.  It  needs  thoughtful,  daily  attention.  It  must  be 
plowed  often  and  deep,  with  a  view  to  keeping  out  the 
weeds  that  take  nourishment  from  the  good  seed  planted. 
Thus  those  who  plow  and  sow  prepare  for  the  harvest. 
None  need  stand  in  the  field  amid  the  sad  wreck  of  their 
hopes. 

The  blessing  of  the  Lord  will  rest  upon  those  who  thus 
work  the  land,  learning  spiritual  lessons  from  nature.  In 
cultivating  the  soil  the  worker  knows  little  what  treasures 
will  open  up  before  him.  While  he  is  not  to  despise  the 
instruction  he  may  gather  -  from  minds  that  have  had  an 
experience,  and  from  the  information  that  intelligent  men 
may  impart,  he  should  gather  lessons  for  himself.  This  is 
a  part  of  his  training.  The  cultivation  of  the  soil  will  prove 
an  education  to  the  soul, 


Other  Lessons  fr om  Seed-Sowing  89 

He  who  causes  the  seed  to  spring  up,  who  tends  it  day 
and  night,  who  gives  it  power  to  develop,  is  the  Author 
of  our  being,  the  King  of  heaven,  and  He  exercises  still 
greater  care  and  interest  in  behalf  of  His  children.  While 
the  human  sower  is  planting  the  seed  to  sustain  our  earthly 
life,  the  Divine  Sower  will  plant  in  the  soul  the  seed  that 
will  bring  forth  fruit  unto  life  everlasting. 


«« - 


“  The  blessing  of  the.  Lord  -will  rest  upon 
those  who  thus  -work  the  land,  learning 
spiritual  lessons  from  nature .” 


In  Common  Paths 


“My  delights  were  with  the  sons  of  men 


Prov.  8 : 31 


Copyright,  1900,  by  Pacific  Press  Publishing  Co. 


"■The  kingdom,  of  heaven  is  FISHING  ON  GALILEE 

like  unto  a  net  that  was 
cast  into  the  sea,  and  gathered 
of  every  kind.” 


“Like  unto  Leaven” 


Jl/TANY  educated  and  influential  men  had  come  to  hear 
the  Prophet  of  Galilee.  Some  of  these  looked  with 
curious  interest  upon  the  multitude  that  had  gathered  about 
Christ  as  He  taught  by  the  sea.  In  this  great  throng  all 
classes  of  society  were  represented.  There  were  the  poor, 
the  illiterate,  the  ragged  beggar,  the  robber  with  the  seal 
of  guilt  upon  his  face,  the  maimed,  the  dissipated,  the 
merchant  and  the  man  of  leisure,  high  and  low,  rich  and 
poor,  all  crowding  upon  one  another  for  a  place  to  stand 
and  hear  the  words  of  Christ.  As  these  cultured  men 
gazed  upon  the  strange  assembly,  they  asked  themselves, 
Is  the  kingdom  of  God  composed  of  such  material  as  this  ? 
Again  the  Saviour  replied  by  a  parable:  — 

“The  kingdom  of  heaven  is  like  unto  leaven,  which  a 
woman  took,  and  hid  in  three  measures  of  meal,  till  the 
whole  was  leavened.” 

Among  the  Jews,  leaven  - was  sometimes  used  as  an 
emblem  of  sin.  At  the  time  of  the  Passover  the  people 


(95) 


Based  on  Matt.  13 :  33;  Luke  13  :  20,  21 


96 


Christ's  Object  Lessons 


were  directed  to  remove  all  the  leaven  from  their  houses,  as 
they  were  to  put  away  sin  from  their  hearts.  Christ  warned 
His  disciples,  “Beware  ye  of  the  leaven  of  the  Pharisees, 
which  is  hypocrisy.”  And  the  apostle  Paul  speaks  of  the 
“leaven  of  malice  and  wickedness.”1  But  in  the  Saviour’s 
parable,  leaven  is  used  to  represent  the  kingdom  of  heaven. 
It  illustrates  the  quickening,  assimilating  power  of  the  grace 
ot  God 

None  are  so  vile,  none  have  fallen  so  low,  as  to  be 
beyond  the  working  of  this  power.  In  all  who  will  submit 
themselves  to  the  Holy  Spirit  a  new  principle  of  life  is  to 
be  implanted;  the  lost  image  of  God  is  to  be  restored  in 
humanity. 

But  man  can  not  transform  himself  by  the  exercise  of 
his  will.  He  possesses  no  power  by.  which  this  change 

can  be  effected.  The  leaven — some- 

y 

thing  wholly  from  without  — 
must  be  put  into  the  meal 
before  the  desired  change 
can  be  wrought  in  it.  So 
the  grace  of  God  must 
be  received  by  the  sinner 
before  he  can  be  fitted 
for  the  kingdom  of  glory. 
All  the  culture  and  educa¬ 
tion  which  the  world  can 
give,  will  fail  of  making  a 
degraded  child  of  sin  a 
child  of  heaven.  The 
renewing  energy  must 
come  from  God.  The 
change  can  be  made  only 
by  the  Holy  Spirit.  All 

1  Luke  12:1;  1  Cor  5  : 8 


'All  classes  of  society  were  represented. 
There  were  the  Poor." 


“ Like  unto  Leaven ” 


97 


who  would  be  saved,  high  or  low,  rich  or  poor,  must 
submit  to  the  working  of  this  power. 

As  the  leaven,  when  mingled  with  the  meal,  works  from 
within  outward,  so  it  is  by  the  renewing  of  the  heart 
that  the  grace  of  God 
works  to  transform  the 
life.  No  mere  external 
change  is  sufficient  to 
bring  us  into  harmony 
with  God.  There  are 
many  who  try  to  re¬ 
form  by  correcting  this 
or  that  bad  habit,  and 
they  hope  in  this  way 
to  become  Christians, 
but  they  are  beginning 
in  the  wrong  place. 

Our  first  work  is  with 
the  heart. 

A  profession  of  faith 
and  the  possession  of  truth  in  the  soul  are  two  different 
things.  The  mere  knowledge  of  truth  is  not  enough.  We 
may  possess  this,  but  the  tenor  of  our  thoughts  may  not 
be  changed.  The  heart  must  be  converted  and  sanctified. 

The  man  who  attempts  to  keep  the  commandments  of 
God  from  a  sense  of  obligation  merely  —  because  he  is 
required  to  do  so  —  will  never  enter  into  the  joy  of  obedi¬ 
ence.  He  does  not  obey.  When  the  requirements  of  God 
are  accounted  a  burden  because  they  cut  across  human 
inclination,  we  may  know  that  the  life  is  not  a  Christian 
life.  True  obedience  is  the  outworking  of  a  principle  within. 
It  springs  from  the  love  of  righteousness,  the  love  of  the 
law  of  God.  The  essence  of  all  righteousness  is  loyalty  to 


7 


98 


Christ's  Object  Lessons 


our  Redeemer.  This  will  lead  us  to  do  right  because  it  is 
right,  —  because  right-doing  is  pleasing  to  God. 

The  great  truth  of  the  conversion  of  the  heart  by  the 
Holy  Spirit  is  presented  in  Christ’s  words  to  Nicodemus: 
‘‘Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born 
from  above,  he  can  not  see  the  kingdom  of  God. 

That  which  is  born  of  the  flesh  is  flesh,  and  that  which  is 
born  of  the  Spirit  is  spirit.  Marvel  not  that  I  said  unto 
thee,  Ye  must  be  born  again.  The  wind  bloweth  where  it 
listeth,  and  thou  hearest  the  sound  thereof,  but  canst  not 
tell  whence  it  cometh  and  whither  it  goeth.  So  is  every 
one  that  is  born  of  the  Spirit.”1 

The  apostle  Paul,  writing  by  the  Holy  Spirit,  says,  “God, 
who  is  rich  in  mercy,  for  His  great  love  wherewith  He  loved 
us,  even  when  we  were  dead  in  sins,  hath  quickened  us 
together  with  Christ,  (by  grace  ye  are  saved;)  and  hath 
raised  us  up  together,  and  made  us  sit  together  in  heavenly 
places  in  Christ  Jesus:  that  in  the  ages  to  come  He  might 
show  the  exceeding  riches  of  His  grace  in  His  kindness 
toward  us  through  Christ  Jesus.  For  by  grace  are  ye 
saved  through  faith;  and  that  not  of  yourselves;  it  is  the 
gift  of  God.”2 

The  leaven  hidden  in 
the  flour  works  invisibly  to 
bring  the  whole  mass  under 
its  leavening  process;  so 
the  leaven  of  truth  works 
secretly,  silently,  steadily, 
to  transform  the  soul.  The 
natural  inclinations  are  sof¬ 
tened  and  subdued.  New 
thoughts,  new  feelings,  new 
motives,  are  implanted.  A 

1  John  3 : 3-8,  margin  2Eph.  2:4-8 

upon  his  face." 


“ Like  unto  Leaven ” 


99 


new  standard  of  char¬ 
acter  is  set  up, —  the 
life  of  Christ.  The 
mind  is  changed;  the 
faculties  are  roused 
to  action  in  new  lines. 

Man  is  not  endowed 
with  new  faculties, 
but  the  faculties  he 
has  are  sanctified. 

The  conscience  is 
awakened.  We  are 
endowed  with  traits 
of  character  that  en¬ 
able  us  to  do  service 
for  God. 

Often  the  question 
arises,  Why,  then,  are 
there  so  many,  claiming 
to  believe  God’s  word,  in 

whom  there  is  not  seen  a  reformation  in  words,  in  spirit, 
and  in  character?  Why  are  there  so  many  who  can  not 
bear  opposition  to  their  purposes  and  plans,  who  manifest 
an  unholy  temper,  and  whose  words  are  harsh,  overbearing, 
and  passionate?  There  is  seen  in  their  lives  the  same  love 
of  self,  the  same  selfish  indulgence,  the  same  temper  and 
hasty  speech,  that  is  seen  in  the  life  of  the  worldling.  There 
is  the  same  sensitive  pride,  the  same  yielding  to  natural 
inclination,  the  same  perversity  of  character,  as  if  the  truth 
were  wholly  unknown  to  them.  The  reason  is  that  they 
are  not  converted.  They  have  not  hidden  the  leaven  of 
truth  in  the  heart.  It  has  not  had  opportunity  to  do  its 
work.  Their  natural  and  cultivated  tendencies  to  evil  have 


“ The  maimed. 


IOO 


Chri  st's  0  bj  e  c  t  Lessons 


not  been  submitted  to  its  transforming 
power.  Their  lives  reveal  the  absence 
of  the  grace  of  Christ,  an  unbelief  in 
His  power  to  transform  the  character. 

“Faith  cometh  by  hear¬ 
ing,  and  hearing 
by  the  word  ol 
God.”  The  Scrip¬ 
tures  are  the  great 
agency  in  the 
transformation  of 
character.  Christ 
prayed,  “Sanctify 
them  through 
Thy  truth;  Thy 
word  is  truth.”1 
If  studied  and 
obeyed,  the  word 
of  God  works  in 
the  heart,  subdu¬ 
ing  every  unholy  attribute.  The  Holy  Spirit  comes  to  convict 
of  sin,  and  the  faith  that  springs  up  in  the  heart  works  by 
love  to  Christ,  conforming  us  in  body,  soul,  and  spirit,  to 
His  own  image.  Then  God  can  use  us  to  do  His  will. 
The  power  given  us  works  from  within  outwardly,  leading 
us  to  communicate  to  others  the  truth  that  has  been  com¬ 
municated  to  us. 

The  truths  of  the  word  of  God  meet  man’s  great  practi¬ 
cal  necessity,  —  the  conversion  of  the  soul  through  faith. 
These  grand  principles  are  not  to  be  thought  too  pure 
and  holy  to  be  brought  into  the  daily  life.  They  are  truths 
which  reach  to  heaven  and  compass  eternity,  yet  their  vital 
influence  is  to  be  woven  into  human  experience.  They  are 


“  The  merchant 
and  the  man 
of  leisure." 


1  Rom.  10:17;  John  17  : 17 


“ Like  iinto  Leaven ” 


IOI 


to  permeate  all  the  great  things  and  all  the  little  things  of  life. 

Received  into  the  heart,  the  leaven  of  truth  will  regulate 
the  desires,  purify  the  thoughts,  and  sweeten  the  disposition. 


It  quickens  the  faculties  of  the  mind  and  the  energies  of  the 


soul.  It  enlarges  the  capacity  for  feeling,  for  loving. 

The  world  regards  as  a  mystery  the  man  who  is  imbued 
with  this  principle.  The  selfish,  money-loving  man  lives 
only  to  secure  for  himself  the  riches,  honors,  and  pleasures 
of  this  world.  He  loses  the  eternal  world  from  his  reck¬ 
oning.  But  with  the  follower  of  Christ  these  things  will 
not  be  all-absorbing.  For  Christ’s  sake  he  will  labor  and 
deny  self,  that  he  may  aid  in  the  great  work  of  saving 
souls  who  are  without  Christ  and  without  hope  in  the 
world.  Such  a  man  the  world  can  not  understand;  for  he 
is  keeping  in  view  eternal  realities.  The  love  of  Christ  with 
its  redeeming  power  has  come  into  the  heart.  This  love 
masters  every  other  motive,  and  raises  its  possessor  above 


the  corrupting  influence  of  the  world. 


The  word  of  God  is  to  have  a  sancti¬ 
fying  effect  on  our  association  with  every 
member  of  the  human  family.  The  leaven 


changeable.  It  is 


not  dependent  on 
human  praise.  The 
heart  of  him  who 
receives  the  grace  of 


produce  the  spirit  of 
rivalry,  the  love  of 
ambition,  the  desire 
to  be  first.  True, 
heaven-born  love 
is  not  selfish  and 


of  truth  will  not 


102 


Ch  rist's  Object  Lessons 


God  overflows  with  love  for  God  and  for  those  for  whom 
Christ  died.  Self  is  not  struggling  for 'recognition.  He 
does  not  love  others  because  they  love  and  please  him, 
because  they  appreciate  his  merits,  but  because  they  are 
Christ’s  purchased  possession.  If  his  motives,  words,  or 
actions  are  misunderstood  or  misrepresented,  he  takes  no 
offense,  but  pursues  the  even  tenor  of  his  way.  He  is  kind 
and  thoughtful,  humble  in  his  opinion  of  himself,  yet  full  of 
hope,  always  trusting  in  the  mercy  and  love  of  God. 

The  apostle  exhorts  us,  ‘‘As  He  which  hath  called  you 
is  holy,  so  be  ye  holy  in  all  manner  of  conversation;  because 
it  is  written,  Be  ye  holy;  for  I  am  holy.”1  The  grace  of 
Christ  is  to  control  the  temper  and  the  voice.  Its  working 
will  be  seen  in  politeness  and  tender  regard  shown  by 
brother  for  brother,  in  kind,  encouraging  words.  An  angel- 
presence  is  in  the  home.  The  life  breathes  a  sweet  perfume, 
which  ascends  to  God  as  holy  incense.  Love  is  manifested 
in  kindness,  gentleness,  forbearance,  and  long-suffering. 

The  countenance  is  changed.  Christ  abiding  in  the 
heart  shines  out  in  the  faces  of  those  who  love  Him  and 
keep  His  commandments.  Truth  is  written  there.  The 
sweet  peace  of  heaven  is  revealed.  There  is  expressed  a 
habitual  gentleness,  a  more  than  human  love. 

The  leaven  of  truth  works  a  change  in  the  whole  man, 
making  the  coarse  refined,  the  rough,  gentle,  the  selfish 
generous.  By  it  the  impure  are  cleansed,  washed  in  the 
blood  of  the  Lamb.  Through  its  life-giving  power  it  brings 
all  there  is  of  mind  and  soul  and  strength  into  harmony 
with  the  divine  life.  Man  with  his  human  nature  becomes 
a  partaker  of  divinity.  Christ  is  honored  in  excellence  and 
perfection  of  character.  As  these  changes  are  effected, 
angels  break  forth  in  rapturous  song,  and  God  and  Christ 
rejoice  over  souls  fashioned  after  the  divine  similitude. 


1 1  Peter  i :  15,  16 


Hidden  Tr ensure 


A  GAIN ,  the  kingdom  of  heaven  is  like  unto  treasure 
-*•  hid  in  a  field;  the  which  when  a  man  hath  found,  he 
hideth,  and  for  joy  thereof  goeth  and  selleth  all  that  he 
hath,  and  buyeth  that  field.” 

In  ancient  times  it  was  customary  for  men  to  hide  their 
treasures  in  the  earth.  Thefts  and  robberies  were  frequent. 
And  whenever  there  was  a  change  in  the  ruling  power, 
those  who  had  large  possessions  were  liable  to  be  put 
under  heavy  tribute.  Moreover  the  country  was  in  constant 
danger  of  invasion  by  marauding  armies.  As  a  consequence, 
the  rich  endeavored  to  preserve  their  wealth  by  concealing  it, 
and  the  earth  was  looked  upon  as  a  safe  hiding-place.  But 
often  the  place  of  concealment  was  forgotten;  death  might 
claim  the  owner,  imprisonment  or  exile  might  separate  him 
from  his  treasure,  and  the  wealth  he  had  taken  such  pains 
to  preserve  was  left  for  the  fortunate  finder.  In  Christ’s 
day  it  was  not  uncommon  to  discover  in  neglected  land  old 
coins  and  ornaments  of  gold  and  silver. 

A  man  hires  land  to  cultivate,  and  as  the  oxen  plow  the 
soil,  buried  treasure  is  unearthed.  As  the  man  discovers 


( 103 ) 


Based  on  Matt  13:44 


104  C hr i st's  0  bj e c  t  Lessons 

this  treasure,  he  sees  that  a  fortune  is  within  his  reach. 
Restoring  the  gold  to  its  hiding-place,  he  returns  to  his 
home  and  sells  all  that  he  has,  in  order  to  purchase  the 
field  containing  the  treasure.  His  family  and  his  neighbors 
think  that  he  is  acting  like  a  madman.  Looking  on  the 
field,  they  see  no  value  in  the  neglected  soil.  But  the  man 
knows  what  he  is  doing;  and  when  he  has  a  title  to  the 
field,  he  searches  every  part  of  it  to  find  the  treasure  that 
he  has  secured. 

This  parable  illustrates  the  value  of  the  heavenly  treasure, 
and  the  effort  that  should  be  made  to  secure  it.  The  finder 
of  the  treasure  in  the  field  was  ready  to  part  with  all  that 
he  had,  ready  to  put  forth  untiring  labor,  in  order  to  secure 
the  hidden  riches.  So  the  finder  of  heavenly  treasure  will 
count  no  labor  too  great  and  no  sacrifice  too  dear,  in  order 
to  gain  the  treasures  of  truth. 

In  the  parable  the  field  containing  the  treasure  represents 
the  Holy  Scriptures.  And  the  gospel  is  the  treasure.  The 
earth  itself  is  not  so  interlaced  with  golden  veins  and  filled 
with  precious  things  as  is  the  word  of  God. 

HOW  HIDDEN 

The  treasures  of  the  gospel  are  said  to  be  hidden.  By 
those  who  are  wise  in  their  own  estimation,  who  are  puffed 
up  by  the  teaching  of  vain  philosophy,  the  beauty  and 
power  and  mystery  of  the  plan  of  redemption  are  not 
perceived.  Many  have  eyes,  but  they  see  not;  they  have 
ears,  but  they  hear  not;  they  have  intellect,  but  they  discern 
not  the  hidden  treasure. 

A  man  might  pass  over  the  place  where  treasure  had 
been  concealed.  In  dire  necessity  he  might  sit  down  to 
rest  at  the  foot  of  a  tree,  not  knowing  of  the  riches  hidden 


Hidden  Treasure  105 

at  its  roots.  So  it  was  with  the  Jews.  As  a  golden 
treasure,  truth  had  been  intrusted  to  the  Hebrew  people. 
The  Jewish  economy,  bearing  the  signature  of  heaven,  had 
been  instituted  by  Christ  Himself.  In  types  and  symbols 
the  great  truths  of  redemption  were  veiled.  Yet  when 
Christ  came,  the  Jews  did  not  recognize  Him  to  whom  all 
these  symbols  pointed.  They  had  the  word  of  God  in 
their  hands;  but  the  traditions  which  had  been  handed 
down  from  generation  to  generation,  and  the  human  inter¬ 
pretation  of  the  Scriptures,  hid  from  them  the  truth  as  it  is 
in  Jesus.  The  spiritual  import  of  the  sacred  writings  was 
lost.  The  treasure-house  of  all  knowledge  was  open  to 
them,  but  they  knew  it  not. 

God  does  not  conceal  His  truth  from  men.  By  their 
own  course  of  action  they  make  it  obscure  to  themselves. 
Christ  gave  the  Jewish  people  abundant  evidence  that  He 
was  the  Messiah;  but  His  teaching  called  for  a  decided 
change  in  their  lives.  They  saw  that  if  they  received 
Christ,  they  must  give  up  their  cherished  maxims  and 
traditions,  their  selfish,  ungodly  practises.  It  required  a 
sacrifice  to  receive  changeless,  eternal  truth.  Therefore  they 
would  not  admit  the  most  conclusive  evidence  that  God 
could  give  to  establish  faith  in  Christ.  They  professed  to 
believe  the  Old  Testament  Scriptures,  yet  they  refused  to 
accept  the  testimony  contained  therein  concerning  Christ’s 
life  and  character.  They  were  afraid  of  being  convinced, 
lest  they  should  be  converted,  and  be  compelled  to 
give  up  their  preconceived  opinions.  The  treasure  of  the 
gospel,  the  Way,  the  Truth,  and  the  Life,  was  among 
them,  but  they  rejected  the  greatest  gift  that  heaven  could 
bestow. 

“Among  the  chief  rulers  also  many  believed  on  Him,” 
we  read;  “but  because  of  the  Pharisees  they  did  not  confess 


106  Christ's  Object  Lessons 

Him,  lest  they  should  be  put  out  of  the  synagogue.” 1 
They  were  convinced;  they  believed  Jesus  to  be  the  Son 
of  God;  but  it  was  not  in  harmony  with  their  ambitious 
desires  to  confess  Him.  They  had  not  the  faith  that  would 
have  secured  for  them  the  heavenly  treasure.  They  were 
seeking  worldly  treasure. 

And  to-day  men  are  eagerly  seeking  for  earthly  treasure. 
Their  minds  are  filled  with  selfish,  ambitious  thoughts.  For 
the  sake  of  gaining  worldly  riches,  honor,  or  power,  they 
place  the  maxims,  traditions,  and  requirements  of  men  above 
the  requirements  of  God.  From  them  the  treasures  of  His 
word  are  hidden. 

“The  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God;  for  they  are  foolishness  unto  him;  neither  can  he 
know  them,  because  they  are  spiritually  discerned.”2 

“If  our  gospel  be  hid,  it  is  hid  to  them  that  are  lost;  in 
whom  the  god  of  this  world  hath  blinded  the  minds  of 
them  which  believe  not,  lest  the  light  of  the  glorious 
gospel  of  Christ,  who  is  the  image  of  God,  should  shine 
unto  them.”3 

/ 

VALUE  OF  THE  TREASURE 

The  Saviour  saw  that  men  were  absorbed  in  getting 
gain,  and  were  losing  sight  of  eternal  realities.  He  under¬ 
took  to  correct  this  evil.  He  sought  to  break  the  infatuating 
spell  that  was  paralyzing  the  soul.  Lifting  up  His  voice 
He  cried,  “What  is  a  man  profited,  if  he  shall  gain  the 
whole  world,  and  lose  his  own  soul?  or  what  shall  a  man 
give  in  exchange  for  his  soul?”4  He  presents  before  fallen 
humanity  the  nobler  world  they  have  lost  sight  of,  that 
they  may  behold  eternal  realities.  He  takes  them  to  the 
threshold  of  the  Infinite,  flushed  with  the  indescribable  glory 
of  God,  and  shows  them  the  treasure  there. 

J  John  12: 42  2 1  Cor.  3  : 14  3?Cor.  4:3,  4  4 Matt.  *6: 16 


Hidden  Treasure 


107 


The  value  of  this  treasure  is  above  gold  or  silver.  The 
riches  of  earth’s  mines  can  not  compare  with  it. 

“The  depth  saith,  It  is  not  in  me; 

And  the  sea  saith,  It  is  not  with  me. 

It  can  not  be  gotten  for  gold, 

Neither  shall  silver  be  weighed  for  the  price  thereof. 

It  can  not  be  valued  with  the  gold  of  Ophir, 

With  the  precious  cnyx,  or  the  sapphire. 

The  gold  and  the  crystal  can  not  equal  it; 

And  the  exchange  of  it  shall  not  be  for  jewels  of  fine  gold. 

No  mention  shall  be  made  of  coral  or  of  pearls, 

For  the  price  of  wisdom  is  above  rubies.”1 

This  is  the  treasure  that  is  found  in  the  Scriptures.  The 
Bible  is  God’s  great  lesson-book,  His  great  educator.  The 
foundation  of  all  true  science  is  contained  in  the  Bible. 
Every  branch  of  knowledge  may  be  found  by  searching  the 
word  of  God.  And  above  all  else  it  contains  the  science 
of  all  sciences,  the  science  of  salvation.  The  Bible  is  the 
mine  of  the  unsearchable  riches  of  Christ. 

The  true  higher  education  is  gained  by  studying  and 
obeying  the  word  of  God.  But  when  God’s  word  is  laid 
aside  for  books  that  do  not  lead  to  God  and  the  kingdom  of 
heaven,  the  education  acquired  is  a  perversion  of  the  name. 

There  are  wonderful  truths  in  nature.  The  earth,  the 
sea,  and  the  sky  are  full  of  truth.  They  are  our  teachers. 
Nature  utters  her  voice  in  lessons  of  heavenly  wisdom  and 
eternal  truth.  But  fallen  man  will  not  understand.  Sin 
has  obscured  his  vision,  and  he  can  not  of  himself  interpret 
nature  without  placing  it  above  God.  Correct  lessons  can 
not  impress  the  minds  of  those  who  reject  the  word  of 
God.  The  teaching  of  nature  is  by  them  so  perverted 
that  it  turns  the  mind  away  from  the  Creator. 

By  many,  man’s  wisdom  is  thought  to  be  higher  than 
the  wisdom  of  the  divine  Teacher,  and  God’s  lesson-book  is 
looked  upon  as  old-fashioned,  stale,  and  uninteresting.  But 


gob  28  :  14-18 


io8  Christ's  Object  Lessons 

by  those  who  have  been  vivified  by  the  Holy  Spirit  it  is  not 
so  regarded.  They  see  the  priceless  treasure,  and  would 
sell  all  to  buy  the  field  that  contains  it.  Instead  of  books 
containing  the  suppositions  of  reputedly  great  authors,  they 
choose  the  word  of  Him  who  is  the  greatest  author  and 
the  greatest  teacher  the  world  has  ever  known,  who  gave  His 
life  for  us,  that  through  Him  we  might  have  everlasting  life. 

RESULTS  OF  NEGLECTING  THE  TREASURE 

Satan  works  on  human  minds,  leading  them  to  think 
that  there  is  wonderful  knowledge  to  be  gained  apart  from 
God.  By  deceptive  reasoning  he  led  Adam  and  Eve  to 
doubt  God’s  word,  and  to  supply  its  place  with  a  theory 
that  led  to  disobedience.  And  his  sophistry  is  doing  to-day 
what  it  did  in  Eden.  Teachers  who  mingle  with  the 
education  they  are  giving  the  sentiments  of  infidel  authors, 
plant  in  the  minds  of  youth  thoughts  that  will  lead  to 
distrust  of  God  and  transgression  of  His  law.  Little  do 
they  know  what  they  are  doing.  Little  do  they  realize 
what  will  be  the  result  of  their  work. 

A  student  may  go  through  all  the  grades  of  the  schools 
and  colleges  of  to-day.  He  may  devote  all  his  powers  to 
acquiring  knowledge.  But  unless  he  has  a  knowledge  of 
God,  unless  he  obeys  the  laws  that  govern  his  being,  he 
will  destroy  himself.  By  wrong  habits  he  loses  his  power 
of  self-appreciation.  He  loses  self-control.  He  can  not 
reason  correctly  about  matters  that  concern  him  most 
closely.  He  is  reckless  and  irrational  in  his  treatment  of 
mind  and  body.  By  wrong  habits  he  makes  of  himself  a 
wreck.  Happiness  he  can  not  have;  for  his  neglect  to 
cultivate  pure,  healthful  principles  places  him  under  the 
control  of  habits  that  ruin  his  peace.  His  years  of  taxing 


Hidden  Treasure 


109 


study  are  lost;  for  he  has  destroyed  himself.  He  has 
misused  his  physical  and  mental  powers,  and  the  temple  of 
the  body  is  in  ruins.  He  is  ruined  for  this  life  and  for  the 


‘ Buried  treasure  is  unearthed.  .  .  , 

A  fortune  is  within  his  reach.” 


life  to  come.  By  acquiring  earthly  knowledge  he  thought 
to  gain  a  treasure;  but  by  laying  his  Bible  aside,  he  sacri¬ 
ficed  a  treasure  worth  everything  else. 

SEARCH  FOR  THE  TREASURE 

The  word  of  God  is  to  be  our  study.  We  are  to 
educate  our  children  in  the  truths  found  therein.  It  is  an 
inexhaustible  treasure;  but  men  fail  to  find  this  treasure, 
because  they  do  not  search  until  it  is  within  their  possession. 
Very  many  are  content  with  a  supposition  in  regard  to  the 
truth.  They  are  content  with  a  surface  work,  taking  for 
granted  that  they  have  all  that  is  essential.  They  take 
the  sayings  of  others  for  truth,  being  too  indolent  to  put 


iio  Christ's  Object  Lessons 

themselves  to  diligent,  earnest  labor,  represented  in  the 
word  as  digging  for  hidden  treasure.  But  man’s  inventions 
are  not  only  unreliable,  they  are  dangerous;  for  they  place 
man  where  God  should  be.  They  place  the  sayings  of 
men  where  a  “Thus  saith  the  Lord”  should  be. 

Christ  is  the  truth.  His  words  are  truth,  and  they  have 
a  deeper  significance  than  appears  on  the  surface.  All  the 
sayings  of  Christ  have  a  value  beyond  their  unpretending 
appearance.  Minds  that  are  quickened  by  the  Holy  Spirit 
will  discern  the  value  of  these  sayings.  They  will  discern  the 
precious  gems  of  truth,  though  these  may  be  buried  treasures. 

Human  theories  and  speculations  will  never  lead  to  an 
understanding  of  God’s  word.  Those  who  suppose  that  they 
understand  philosophy  think  that  their  explanations  are 
necessary  to  unlock  the  treasures  of  knowledge  and  to  pre¬ 
vent  heresies  from  coming  into  the  church.  But  it  is  these 
explanations  that  have  brought  in  false  theories  and  heresies. 
Men  have  made  desperate  efforts  to  explain  what  they 
thought  to  be  intricate  scriptures;  but  too  often  their  efforts 
have  only  darkened  that  which  they  tried  to  make  clear. 

The  priests  and  Pharisees  thought  they  were  doing  great 
things  as  teachers,  by  putting  their  own  interpretation  upon 
the  word  of  God;  but  Christ  said  of  them,  “Ye  know  not 
the  Scriptures,  neither  the  power  of  God.”1  He  charged 
them  with  the  guilt  of  “teaching  for  doctrines  the  com¬ 
mandments  of  men.”2  Though  they  were  the  teachers  of  the 
oracles  of  God,  though  they  were  supposed  to  understand 
His  word,  they  were  not  doers  of  the  word.  Satan  had 
blinded  their  eyes,  that  they  should  not  see  its  true  import. 

This  is  the  work  of  many  in  our  day.  Many  churches 
are  guilty  of  this  sin.  There  is  danger,  great  danger,  that 
the  supposed  wise  men  of  to-day  will  repeat  the  experience 
of  the  Jewish  teachers.  They  falsely  interpret  the  divine 


1  Mark  12  :  24 


2  Mark  7  :  7 


Hidden  Treasure 


1 1 1 


oracles,  and  souls  are  brought  into  perplexity  and  shrouded 
in  darkness  because  of  their  misconception  of  divine  truth. 

The  Scriptures  need  not  be  read  by  the  dim  light  of 
tradition  or  human  speculation.  As  well  might  we  try  to 
give  light  to  the  sun  with  a  torch  as  to  explain  the  Scriptures 
by  human  tradition  or  imagination.  God’s  holy  word  needs 
not  the  torchlight  glimmer  of  earth  to  make  its  glories 
distinguishable.  It  is  light  in  itself,  —  the  glory  of  God 
revealed;  and  beside  it  every  other  light  is  dim. 

But  there  must  be  earnest  study  and  close  investigation. 
Sharp,  clear  perceptions  of  truth  will  never  be  the  reward 
of  indolence.  No  earthly  blessing  can  be  obtained  without 
earnest,  patient,  persevering  effort.  If  men  attain  success 
in  business,  they  must  have  a  will  to  do,  and  a  faith  to 
look  for  results.  And  we  can  not  expect  to  gain  spiritual 
knowledge  without  earnest  toil.  Those  who  desire  to  find 
the  treasures  of  truth  must  dig  for  them  as  the  miner  digs 
for  the  treasure  hidden  in  the  earth.  No  half-hearted,  indif¬ 
ferent  work  will  avail.  It  is  essential  for  old  and  young, 
not  only  to  read  God’s  word,  but  to  study  it  with  whole¬ 
hearted  earnestness,  praying  and  searching  for  truth  as  for 
hidden  treasure.  Those  who  do  this  will  be  rewarded;  for 
Christ  will  quicken  the  understanding. 

Our  salvation  depends  on  a  knowledge  of  the  truth 
contained  in  the  Scriptures.  It  is  God’s  will  that  we  should 
possess  this.  Search,  O  search  the  precious  Bible  with 
hungry  hearts.  Explore  God’s  word  as  the  miner  explores 
the  earth  to  find  veins  of  gold.  Never  give  up  the  search 
until  you  have  ascertained  your  relation  to  God  and  His 
will  in  regard  to  you.  Christ  declared,  “Whatsoever  ye 
shall  ask  in  My  name,  that  will  I  do,  that  the  Father  may 
be  glorified  in  the  Son.  If  ye  shall  ask  anything  in  My 
name,  I  will  do  it.”  1 


1  John  14  : 13, 14 


I  12 


Christ's  Object  Lessons 


Men  of  piety  and  talent  catch  views  of  eternal  realities, 
but  often  they  fail  of  understanding,  because  the  things  that 
are  seen  eclipse  the  glory  of  the  unseen.  He  who  would 
seek  successfully  for  the  hidden  treasure  must  rise  to  higher 
pursuits  than  the  things  of  this  world.  His  affections  and 
all  his  capabilities  must  be  consecrated  to  the  search. 

Disobedience  has  closed  the  door  to  a  vast  amount  of 
knowledge  that  might  have  been  gained  from  the  Scriptures. 
Understanding  means  obedience  to  God’s  commandments. 
The  Scriptures  are  not  to  be  adapted  to  meet  the  prejudice 
and  jealousy  of  men.  They  can  be  understood  only  by 
those  who  are  humbly  seeking  for  a  knowledge  of  the  truth 
that  they  may  obey  it. 

Do  you  ask,  What  shall  I  do  to  be  saved?  You  must 
lay  your  preconceived  opinions,  your  hereditary  and  culti¬ 
vated  ideas,  at  the  door  of  investigation.  If  you  search  the 
Scriptures  to  vindicate  your  own  opinions,  you  will  never 
reach  the  truth.  Search  in  order  to  learn  what  the  Lord 
says.  If  conviction  comes  as  you  search,  if  you  see  that 
your  cherished  opinions  are  not  in  harmony  with  the  truth, 
do  not  misinterpret  the  truth  in  order  to  suit  your  own 
belief,  but  accept  the  light  given.  Open  mind  and  heart, 
that  you  may  behold  wondrous  things  out  of  God’s  word. 

Faith  in  Christ  as  the  world’s  Redeemer  calls  for  an 
acknowledgment  of  the  enlightened  intellect,  controlled  by 
a  heart  that  can  discern  and  appreciate  the  heavenly  treasure. 
This  faith  is  inseparable  from  repentance  and  transformation 
of  character.  To  have  faith  means  to  find  and  accept  the 
gospel  treasure,  with  all  the  obligations  which  it  imposes. 

“Except  a  man  be  born  again,  he  can  not  see  the 
kingdom  of  God.”1  He  may  conjecture  and  imagine,  but 
without  the  eye  of  faith  he  can  not  see  the  treasure.  Christ 
gave  His  life  to  secure  for  us  this  inestimable  treasure;  but 


1  John  3  :  3 


Hidden  Treasure 


1 1 3 

without  regeneration  through  faith  in  His  blood,  there  is 
no  remission  of  sins,  no  treasure  for  any  perishing  soul. 

We  need  the  enlightenment  of  the  Holy  Spirit  in  order 
to  discern  the  truths  in  God’s  word.  The  lovely  things  of 
the  natural  world  are  not  seen  until  the  sun,  dispelling  the 
darkness,  floods  them  with  its  light.  So  the  treasures  in 
the  word  of  God  are  not  appreciated  until  they  are  revealed 
by  the  bright  beams  of  the  Sun  of  Righteousness. 

The  Holy  Spirit,  sent  from  heaven  by  the  benevolence 
of  infinite  love,  takes  the  things  of  God,  and  reveals  them 
to  every  soul  that  has  an  implicit  faith  in  Christ.  By  His 
power  the  vital  truths  upon  which  the  salvation  of  the  soul 
depends  are  impressed  upon  the  mind,  and  the  way  of  life 
is  made  so  plain  that  none  need  err  therein.  As  we  study 
the  Scriptures,  we  should  pray  for  the  light  of  God’s  Holy 
Spirit  to  shine  upon  the  word,  that  we  may  see  and  appre¬ 
ciate  its  treasures. 

REWARD  OF  SEARCHING 

Let  none  think  that  there  is  no  more  knowledge  for  them 
to  gain.  The  depth  of  human  intellect  may  be  measured; 
the  works  of  human  authors  may  be  mastered;  but  the 
highest,  deepest,  broadest  flight  of  the  imagination  can  not 
find  out  God.  There  is  infinity  beyond  all  that  we  can 
comprehend.  We  have  seen  only  the  glimmering  of  divine 
glory  and  of  the  infinitude  of  knowledge  and  wisdom;  we 
have,  as  it  were,  been  working  on  the  surface  of  the  mine, 
when  rich  golden  ore  is  beneath  the  surface,  to  reward  the 
one  who  will  dig  for  it.  The  shaft  must  be  sunk  deeper 
and  yet  deeper  in  the  mine,  and  the  result  will  be  glorious 
treasure.  Through  a  correct  faith,  divine  knowledge  will 
become  human  knowledge. 


8 


Christ's  Object  Lessons 


1 14 


No  one  can  search  the  Scriptures  in  the  spirit  of  Christ 
without  being  rewarded.  When  man  is  willing  to  be 
instructed  as  a  little  child,  when  he  submits  wholly  to  God, 
he  will  find  the  truth  in  His  word.  If  men  would  be 
obedient,  they  would  understand  the  plan  of  God’s  govern¬ 
ment.  The  heavenly  world  would  open  its  chambers  of 
grace  and  glory  for  exploration.  Human  beings  would  be 
altogether  different  from  what  they  now  are;  for  by  exploring 
the  mines  of  truth  men  would  be  ennobled.  The  mystery 
of  redemption,  the  incarnation  of  Christ,  His  atoning  sacrifice, 
would  not  be  as  they  are  now,  vague  in  our  minds.  They 
would  be  not  only  better  understood,  but  altogether  more 
highly  appreciated. 

In  His  prayer  to  the  Father,  Christ  gave  to  the  world  a 
lesson  which  should  be  graven  on  mind  and  soul.  “This 
is  life  eternal,”  He  said,  “that  they  might  know  Thee  the 
only  true  God,  and  Jesus  Christ,  whom  Thou  hast  sent.”1 
This  is  true  education.  It  imparts  power.  The  experimental 
knowledge  of  God  and  of  Jesus  Christ  whom  He  has  sent, 
transforms  man  into  the  image  of  God.  It  gives  to  man 
the  mastery  of  himself,  bringing  every  impulse  and  passion 
of  the  lower  nature  under  the  control  of  the  higher  powers 
of  the  mind.  It  makes  its  possessor  a  son  of  God  and  an 
heir  of  heaven.  It  brings  him  into  communion  with  the 
mind  of  the  Infinite,  and  opens  to  him  the  rich  treasures 
of  the  universe. 

This  is  the  knowledge  which  is  obtained  by  searching 
the  word  of  God.  And  this  treasure  may  be  found  by 
every  soul  who  will  give  all  to  obtain  it. 

“If  thou  criest  after  knowledge,  and  liftest  up  thy  voice 

for  understanding;  if  thou  seekest  her  as  silver,  and  searchest 

% 

for  her  as  for  hid  treasures;  then  shalt  thou  understand  the 
fear  of  the  Lord,  and  find  the  knowledge  of  God.”2 


1 John  17  :  3 


2  Prov.  2 :  3-5 


The  Pearl 


Y  'HE  blessings  of  redeeming  love  our  Saviour  compared 
to  a  precious  pearl.  He  illustrated  His  lesson  by 
the  parable  of  the  merchantman  seeking  goodly  pearls, 
“who,  when  he  had  found  one  pearl  of  great  price,  went 
and  sold  all  that  he  had,  and  bought  it.”  Christ  Himself 
is  the  pearl  of  great  price.  In  Him  is  gathered  all  the 
glory  of  the  Father,  the  fulness  of  the  Godhead.  He 
is  the  brightness  of  the  Father’s  glory  and  the  express 
image  of  His  person.  The  glory  of  the  attributes  of  God 
is  expressed  in  His  character.  Every  page  of  the  Holy 
Scriptures  shines  with  His  light.  The  righteousness  of 
Christ,  as  a  pure,  white  pearl,  has  no  defect,  no  stain.  No 
work  of  man  can  improve  the  great  and  precious  gift  of 
God.  It  is  without  a  flaw.  In  Christ  are  “hid  all  the 
treasures  of  wisdom  and  knowledge.”  He  is  “made  unto 
us  wisdom,  and  righteousness,  and  sanctification,  and  redemp¬ 
tion.”1  All  that  can  satisfy  the  needs  and  longings  of  the 
human  soul,  for  this  world  and  for  the  world  to  come,  is 
found  in  Christ.  Our  Redeemer  is  the  pearl  so  precious 


Based  on  Matt.  13 : 45,  46 


1  Col.  2:3;!  Cor.  1 : 30 


(1x5) 


1 1 6  Christ's  Object  Lessons 

that  in  comparison  all  things  else  may  be  accounted  loss. 

Christ  “came  unto  His  own,  and  His  own  received 
Him  not.”  The  light  of  God  shone  into  the  darkness  of 
the  world,  and  “the  darkness  comprehended  it  not.”1  But 
not  all  were  found  indifferent  to  the  gift  of  heaven.  The 
merchantman  in  the  parable  represents  a  class  who  were 
sincerely  desiring  truth.  In  different  nations  there  were 
earnest  and  thoughtful  men  who  had  sought  in  literature 
and  science  and  the  religions  of  the  heathen  world  for  that 
which  they  could  receive  as  the  soul’s  treasure.  Among 
the  Jews  there  were  those  who  were  seeking  for  that  which 
they  had  not.  Dissatisfied  with  a  formal  religion,  they 
longed  for  that  which  was  spiritual  and  uplifting.  Christ’s 
chosen  disciples  belonged  to  the  latter  class,  Cornelius  and 
the  Ethiopian  eunuch  to  the  former.  They  had  been  longing 
and  praying  for  light  from  heaven;  and  when  Christ  was 
revealed  to  them,  they  received  Him  with  gladness. 

In  the  parable,  the  pearl  is  not  represented  as  a  gift. 
The  merchantman  bought  it  at  the  price  of  all  that  he  had. 
Many  question  the  meaning  of  this,  since  Christ  is  repre¬ 
sented  in  the  Scriptures  as  a  gift.  He  is  a  gift,  but  only  to 
those  who  give  themselves,  soul,  body,  and  spirit,  to  Him 
without  reserve.  We  are  to  give  ourselves  to  Christ,  to  live 
a  life  of  willing  obedience  to  all  His  requirements.  All  that 
we  are,  all  the  talents  and  capabilities  we  possess,  are  the 
Lord’s,  to  be  consecrated  to  His  service.  When  we  thus 
give  ourselves  wholly  to  Him,  Christ,  with  all  the  treasures 
of  heaven,  gives  Himself  to  us.  We  obtain  the  pearl  of 
great  price. 

Salvation  is  a  free  gift,  and  yet  it  is  to  be  bought  and 
sold.  In  the  market  of  which  divine  mercy  has  the  man¬ 
agement,  the  precious  pearl  is  represented  as  being  bought 
without  money  and  without  price.  In  this  market  all  may 


qohn  i :  II,  5 


The  Pearl 


ii  7 

obtain  the  goods  of  heaven.  The  treasury  of  the  jewels  of 
truth  is  open  to  all.  “Behold,  I  have  set  before  thee  an 
open  door,”  the  Lord  declares,  “and  no  man  can  shut  it.” 
No  sword  guards  the  way  through  this  door.  Voices  from 
within  and  at  the  door  say,  Come.  The  Saviour’s  voice 
earnestly  and  lovingly  invites  us:  “I  counsel  thee  to  buy  of 
Me  gold  tried  in  the  fire,  that  thou  mayest  be  rich.”1 

The  gospel  of  Christ  is  a  blessing  that  all  may  possess. 
The  poorest  are  as  well  able  as  the  richest  to  purchase 
salvation;  for  no  amount  of  worldly  wealth  can  secure  it. 
It  is  obtained  by  willing  obedience,  by  giving  ourselves  to 
Christ  as  His  own  purchased  possession.  Education,  even 
of  the  highest  class,  can  not  of  itself  bring  a  man  nearer  to 
God.  The  Pharisees  were  favored  with  every  temporal  and 
every  spiritual  advantage,  and  they  said  with  boastful  pride, 
We  are  “rich,  and  increased  with  goods,  and  have  need  of 
nothing;”  yet  they  were  “wretched,  and  miserable,  and 
poor,  and  blind,  and  naked.”2  Christ  offered  them  the  pearl 
of  great  price;  but  they  disdained  to  accept  it,  and  He 
said  to  them,  “The  publicans  and  the  harlots  go  into  the 
kingdom  of  God  before  you.”3 

We  can  not  earn  salvation,  but  we  are  to  seek  for  it 
with  as  much  interest  and  perseverance  as  though  we 
would  abandon  everything  in  the  world  for  it. 

We  are  to  seek  for  the  pearl  of  great  price,  but  not  in 
worldly  marts  or  in  worldly  ways.  The  price  we  are 
required  to  pay  is  not  gold  or  silver,  for  this  belongs  to  God. 
Abandon  the  idea  that  temporal  or  spiritual  advantages  will 
win  for  you  salvation.  God  calls  for  your  willing  obedience. 
He  asks  you  to  give  up  your  sins.  “To  him  that  over- 
cometh,”  Christ  declares,  “will  I  grant  to  sit  with  Me  in 
My  throne,  even  as  I  also  overcame,  and  am  set  down  with 
My  Father  in  His  throne.”4 

^Rev.  3:8,  18  2  Rev.  3  :  17  3  Matt.  21:31  4  Rev.  3:21 


Christ's  Object  Lessons 


1 1 8 


There  are  some  who  seem  to  be  always  seeking  for  the 
heavenly  pearl.  But  they  do  not  make  an  entire  surrender 
of  their  wrong  habits.  They  do  not  die  to  self  that  Christ 
may  live  in  them.  Therefore  they  do  not  find  the  precious 
pearl.  They  have  not  overcome  unholy  ambition  and  their 
love  for  worldly  attractions.  They  do  not  take  up  the  cross 
and  follow  Christ  in  the  path  of  self-denial  and  sacrifice. 
Almost  Christians,  yet  not  fully  Christians,  they  seem  near 
the  kingdom  of  heaven,  but  they  can  not  enter  there. 
Almost  but  not  wholly  saved,  means  to  be  not  almost  but 
wholly  lost. 

The  parable  of  the  merchantman  seeking  goodly  pearls 
has  a  double  significance:  it  applies  not  only  to  men  as 
seeking  the  kingdom  of  heaven,  but  to  Christ  as  seeking 
His  lost  inheritance.  Christ,  the  heavenly  merchantman 
seeking  goodly  pearls,  saw  in  lost  humanity  the  pearl  of 
price.  In  man,  defiled  and  ruined  by  sin,  He  saw  the 
possibilities  of  redemption.  Hearts,  that  have  been  the 
battle-ground  of  the  conflict  with  Satan,  and  that  have  been 
rescued  by  the  power  of  love,  are  more  precious  to  the 
Redeemer  than  are  those  who  have  never  fallen.  God 
looked  upon  humanity,  not  as  vile  and  worthless;  He 
looked  upon  it  in  Christ,  saw  it  as  it  might  become  through 
redeeming  love.  He  collected  all  the  riches  of  the  universe, 
and  laid  them  down  in  order  to  buy  the  pearl.  And  Jesus, 
having  found  it,  re-sets  it  in  His  own  diadem.  “For  they 
shall  be  as  the  stones  of  a  crown,  lifted  up  as  an  ensign 
upon  His  land.”  “They  shall  be  Mine,  saith  the  Lord  of 
hosts,  in  that  day  when  I 'make  up  My  jewels.”1 

But  Christ  as  the  precious  pearl,  and  our  privilege  of 
possessing  this  heavenly  treasure,  is  the  theme  on  which  we 
most  need  to  dwell.  It  is  the  Holy  Spirit  that  reveals  to 
men  the  preciousness  of  the  goodly  pearl.  The  time  of  the 


1  Zech.  9:16;  Mai.  3  :  17 


The  Pearl 


119 


The  merchantman,  “when  he  had  fo\'.nd  one  pearl  0/  great  price , 
-went  and  sold  all  that  he  had ,  and  bought  it.” 


Holy  Spirit’s  power  is  the  time  when  in  a  special  sense 
the  heavenly  gift  is  sought  and  found.  In  Christ’s  day 
many  heard  the  gospel,  but  their  minds  were  darkened  by 
false  teaching,  and  they  did  not  recognize  in  the  humble 


120  C  hri  s  t's  Object  Lesso  71  s 

Teacher  of  Galilee  the  Sent  of  God.  But  after  Christ’s 
ascension  His  enthronement  in  His  mediatorial  kingdom  was 
signalized  by  the  outpouring  of  the  Holy  Spirit.  On  the 
day  of  Pentecost  the  Spirit  was  given.  Christ’s  witnesses 
proclaimed  the  power  of  the  risen  Saviour.  The  light  of 
heaven  penetrated  the  darkened  minds  of  those  who  had  been 
deceived  by  the  enemies  of  Christ.  They  now  saw  Him 
exalted  to  be  “a  Prince  and  a  Saviour,  for  to  give  repentance 
to  Israel,  and  forgiveness  of  sins.”1  They  saw  Him  encircled 
with  the  glory  of  heaven,  with  infinite  treasures  in  His  hands 
to  bestow  upon  all  who  would  turn  from  their  rebellion. 
As  the  apostles  set  forth  the  glory  of  the  Only  Begotten  of 
the  Father,  three  thousand  souls  were  convicted.  They 
were  made  to  see  themselves  as  they  were,  sinful  and 
polluted,  and  Christ  as  their  friend  and  Redeemer.  Christ 
was  lifted  up,  Christ  was  glorified,  through  the  power  of 
the  Holy  Spirit  resting  upon  men.  By  faith  these  believers 
saw  Him  as  the  one  who  had  borne  humiliation,  suffering, 
and  death  that  they  might  not  perish  but  have  everlasting 
life.  The  revelation  of  Christ  by  the  Spirit  brought  to 
them  a  realizing  sense  of  His  power  and  majesty,  and  they 
stretched  forth  their  hands  to  Him  by  faith,  saying,  “I 
believe.” 

Then  the  glad  tidings  of  a  risen  Saviour  were  carried 
to  the  uttermost  bounds  of  the  inhabited  world.  The 
church  beheld  converts  flocking  to  her  from  all  directions. 
Believers  were  re-converted.  Sinners  united  with  Christians 
in  seeking  the  pearl  of  great  price.  The  prophecy  was 
fulfilled,  The  weak  shall  be  “as  David,”  and  the  house  of 
David  “as  the  angel  of  the  Lord.”2  Every  Christian  saw 
in  his  brother  the  divine  similitude  of  benevolence  and  love. 
One  interest  prevailed.  One  object  swallowed  up  all  others. 
All  hearts  beat  in  harmony.  The  only  ambition  of  the 


1  Acts  5:31 


2Zech.  12  : 8 


The  Pearl 


1 2 1 


believers  was  to  reveal  the  likeness  of  Christ’s  character, 
and  to  labor  for  the  enlargement  of  His  kingdom.  “The 
multitude  of  them  that  believed  were  of  one  heart  and  of 
one  soul.  .  .  .  With  great  power  gave  the  apostles 

witness  of  the  resurrection  of  the  Lord  Jesus;  and  great 
grace  was  upon  them  all.”  “And  the  Lord  added  to  the 
church  daily  such  as  should  be  saved.”1  The  Spirit  of 
Christ  animated  the  whole  congregation;  for  they  had  found 
the  pearl  of  great  price. 

These  scenes  are  to  be  repeated,  and  with  greater  power. 
The  outpouring  of  the  Holy  Spirit  on  the  day  of  Pentecost 
was  the  former  rain,  but  the  latter  rain  will  be  more 
abundant.  The  Spirit  awaits  our  demand  and  reception. 
Christ  is  again  to  be  revealed  in  His  fulness  by  the  Holy 
Spirit’s  power.  Men  will  discern  the  value  of  the  precious 
pearl,  and  with  the  apostle  Paul  they  will  say,  “What  things 
were  gain  to  me,  those  I  counted  loss  for  Christ.  Yea 
doubtless,  and  I  count  all  things  but  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  my  Lord.”2 

1  Acts  4  :  32,  33;  2:47  2Phil. 3:7,8 


y  'HE  kingdom  of  heaven  is  like  unto  a  net,  that  was 
^  cast  into  the  sea,  and  gathered  of  every  kind ;  which, 
when  it  was  full,  they  drew  to  shore,  and  sat  down,  and 
gathered  the  good  into  vessels,  but  cast  the  bad  away.  So 
shall  it  be  at  the  end  of  the  world:  the  angels  shall  come 
forth,  and  sever  the  wicked  from  among  the  just,  and  shall 
cast  them  into  the  furnace  of  fire:  there  shall  be  waiting  and 
gnashing  of  teeth.” 

The  casting  of  the  net  is  the  preaching  of  the  gospel. 
This  gathers  both  good  and  evil  into  the  church.  When 
the  mission  of  the  gospel  is  completed,  the  Judgment  will 
accomplish  the  work  of  separation.  Christ  saw  how  the 
existence  of  false  brethren  in  the  church  would  cause  the 
way  of  truth  to  be  evil  spoken  of.  The  world  would 
revile  the  gospel  because  of  the  inconsistent  lives  of  false 
professors.  Even  Christians  would  be  caused  to  stumble 
as  they  saw  that  many  who  bore  Christ’s  name  were  not 
controlled  by  His  Spirit.  Because  these  sinners  were  in 
the  church,  men  would  be  in  danger  of  thinking  that  God 


( 122) 


Based  on  Matt.  13  :  47-50 


The  Net 


123 

excused  their  sins.  Therefore  Christ  lifts  the  veil  from  the 
future,  and  bids  all  to  behold  that  it  is  character,  not  position, 
which  decides  man’s  destiny. 

Both  the  parable  of  the  tares  and  that  of  the  net  plainly 
teach  that  there  is  no  time  when  all  the  wicked  will  turn  to 
God.  The  wheat  and  the  tares  grow  together  until  the 
harvest.  The  good  and  the  bad  fish  are  together  drawn 
ashore  for  a  final  separation. 

Again,  these  parables  teach  that  there  is  to  be  no 
probation  after  the  Judgment.  When  the  work  of  the 
gospel  is  completed,  there  immediately  follows  the  separation 
between  the  good  and  the  evil,  and  the  destiny  of  each  class 
is  forever  fixed. 

God  does  not  desire  the  destruction  of  any.  “As  I  live, 
saith  the  Lord  God,  I  have  no  pleasure  in  the  death  of  the 
wicked;  but  that  the  wicked  turn  from  his  way  and  live. 
Turn  ye,  turn  ye  from  your  evil  ways;  for  why  will  ye 
die?”1  Throughout  the  period  of  probationary  time  His 
Spirit  is  entreating  men  to  accept  the  gift  of  life.  It  is  only 
those  who  reject  His  pleading  that  will  be  left  to  perish. 
God  has  declared  that  sin  must  be  destroyed  as  an  evil 
ruinous  to  the  universe.  Those  who  cling  to  sin  will  perish 
in  its  destruction. 


1  Eze.  33  :  n 


cc 


Things  New  and  Old” 


JJTHILE  Christ  was  teaching  the  people,  He  was  also 
f  *  educating  His  disciples  for  their  future  work.  In 
all  His  instruction  there  were  lessons  for  them.  After 
giving  the  parable  of  the  net,  He  asked  them,  “Have  ye 
understood  all  these  things?”  They  said  unto  Him,  “Yea, 
Lord.”  Then  in  another  parable  He  set  before  them  their 
responsibility  in  regard  to  the  truths  they  had  received. 
“Therefore,”  He  said,  “every  scribe  which  is  instructed  unto 
the  kingdom  of  heaven  is  like  unto  a  man  that  is  an  house¬ 
holder,  which  bringeth  forth  out  of  his  treasure  things  new 
and  old.” 

The  treasure  gained  by  the  householder  he  does  not 
hoard.  He  brings  it  forth  to  communicate  to  others.  And 
by  use  the  treasure  increases.  The  householder  has  precious 
things  both  new  and  old.  So  Christ  teaches  that  the  truth 
committed  to  His  disciples  is  to  be  communicated  to  the 
world.  And  as  the  knowledge  of  truth  is  imparted,  it  will 
increase. 


(124) 


Based  on  Matt.  13  :  51,  52 


“  Thin g s  N e  w  and  Old ” 


125 


All  who  receive  the  gospel  message  into  the  heart  will 
long  to  proclaim  it.  The  heaven-born  love  of  Christ  must 
find  expression.  Those  who  have  put  on  Christ  will  relate 
their  experience,  tracing  step  by  step  the  leadings  of  the  Holy 
Spirit, — their  hungering  and  thirsting  for  the  knowledge  of 
God  and  of  Jesus  Christ  whom  He  has  sent,  the  result  of 
their  searching  of  the  Scriptures,  their  prayers,  their  soul- 
agony,  and  the  words  of  Christ  to  them,  “Thy  sins  be 
forgiven  thee.”  It  is  unnatural  for  any  to  keep  these  things 
secret,  and  those  who  are  filled  with  the  love  of  Christ  will 
not  do  so.  In  proportion  as  the  Lord  has  made  them  the 
depositaries  of  sacred  truth  will  be  their  desire  that  others 
shall  receive  the  same  blessing.  And  as  they  make  known 
the  rich  treasures  of  God’s  grace,  more  and  still  more  of 
the  grace  of  Christ  will  be  imparted  to  them.  They  will 
have  the  heart  of  a  little  child  in  its  simplicity  and  unreserved 
obedience.  Their  souls  will  pant  after  holiness,  and  more 
and  more  of  the  treasures  of  truth  and  grace  will  be  revealed 
to  them  to  be  given  to  the  world. 

The  great  storehouse  of  truth  is  the  word  of  God,  — 
the  written  word,  the  book  of  nature,  and  the  book  of 
experience  in  God’s  dealing  with  human  life.  Here  are  the 
treasures  from  which  Christ’s  workers  are  to  draw.  In 
the  search  after  truth  they  are  to  depend  upon  God,  not 
upon  human  intelligences,  the  great  men  whose  wisdom  is 
foolishness  with  God.  Through  His  own  appointed  channels 
the  Lord  will  impart  a  knowledge  of  Himself  to  every  seeker. 

If  the  follower  of  Christ  will  believe  His  word  and 
practise  it,  there  is  no  science  in  the  natural  world  that  he 
will  not  be  able  to  grasp  and  appreciate.  There  is  nothing 
but  that  will  furnish  him  means  for  imparting  the  truth  to 
others.  Natural  science  is  a  treasure-house  of  knowledge 
from  which  every  student  in  the  school  of  Christ  may  draw. 


126  Christ's  Object  Lessons 

As  we  contemplate  the  beauty  oi  nature,  as  we  study  its 
lessons  in  the  cultivation  of  the  soil,  in  the  growth  of  the 
trees,  in  all  the  wonders  of  earth  and  sea  and  sky,  there  will 
come  to  us  a  new  perception  of  truth.  And  the  mysteries 
connected  with  God’s  dealings  with  men,  the  depths  of  His 
wisdom  and  judgment  as  seen  in  human  life, —  these  are 
found  to  be  a  storehouse  rich  in  treasure. 

But  it  is  in  the  written  word  that  a  knowledge  of  God 
is  most  clearly  revealed  to  fallen  man.  This  is  the  treasure- 
house  of  the  unsearchable  riches  of  Christ. 

The  word  of  God  includes  the  Scriptures  of  the  Old 
Testament  as  well  as  of  the  New.  One  is  not  complete 
without  the  other.  Christ  declared  that  the  truths  of  the 
Old  Testament  are  as  valuable  as  those  of  the  New.  Christ 
was  as  much  man’s  Redeemer  in  the  beginning  of  the  world 
as  He  is  to-day.  Before  He  clothed  His  divinity  with 
humanity  and  came  to  our  world,  the  gospel  message 
was  given  by  Adam,  Seth,  Enoch,  Methuselah,  and  Noah. 
Abraham  in  Canaan  and  Lot  in  Sodom  bore  the  message, 
and  from  generation  to  generation  faithful  messengers 
proclaimed  the  Coming  One.  The  rites  of  the  Jewish 
economy  were  instituted  by  Christ  Himself.  He  was  the 
foundation  of  their  system  of  sacrificial  offerings,  the  great 
antitype  of  all  their  religious  service.  The  blood  shed  as  the 
sacrifices  were  offered  pointed  to  the  sacrifice  of  the  Lamb  of 
God.  All  the  typical  offerings  were  fulfilled  in  Him. 

Christ  as  manifested  to  the  patriarchs,  as  symbolized  in 
the  sacrificial  service,  as  portrayed  in  the  law,  and  as  revealed 
by  the  prophets,  is  the  riches  of  the  Old  Testament.  Christ 
in  His  life,  His  death,  and  His  resurrection,  Christ  as  He  is 
manifested  by  the  Holy  Spirit,  is  the  treasure  of  the  New 
Testament.  Our  Saviour,  the  outshining  of  the  Lather’s 
glory,  is  both  the  Old  and  the  New. 


“ Things  New  and  Old"  12J 

Of  Christ’s  life  and  death  and  intercession,  which  prophets 
had  foretold,  the  apostles  were  to  go  forth  as  witnesses. 
Christ  in  His  humiliation,  in  His  purity  and  holiness,  in  His 
matchless  love,  was  to  be  their  theme.  And  in  order  to 
preach  the  gospel  in  its  fulness,  they  must  present  the 
Saviour  not  only  as  revealed  in  His  life  and  teachings,  but 
as  foretold  by  the  prophets  of  the  Old  Testament  and  as 
symbolized  by  the  sacrificial  service. 

Christ  in  His  teaching  presented  old  truths  of  which  He 
Himself  was  the  originator,  truths  which  He  had  spoken 
through  patriarchs  and  prophets;  but  He  now  shed  upon 
them  a  new  light.  How  different  appeared  their  meaning ! 
A  flood  of  light  and  spirituality  was  brought  in  by  His 
explanation.  And  He  promised  that  the  Holy  Spirit  should 
enlighten  the  disciples,  that  the  word  of  God  should  be  ever 
unfolding  to  them.  They  would  be  able  to  present  its  truths 
in  new  beauty. 

Ever  since  the  first  promise  of  redemption  was  spoken 
in  Eden,  the  life,  the  character,  and  the  mediatorial  work  of 
Christ  have  been  the  study  of  human  minds.  Yet  every  mind 
through  whom  the  Holy  Spirit  has  worked  has  presented 
these  themes  in  a  light  that  is  fresh  and  new.  The  truths 
of  redemption  are  capable  of  constant  development  and 
expansion.  Though  old,  they  are  ever  new,  constantly 
revealing  to  the  seeker  for  truth  a  greater  glory  and  a 
mightier  power. 

In  every  age  there  is  a  new  development  of  truth,  a 
message  of  God  to  the  people  of  that  generation.  The  old 
truths  are  all  essential;  new  truth  is  not  independent  of  the 
old,  but  an  unfolding  of  it.  It  is  only  as  the  old  truths 
are  understood  that  we  can  comprehend  the  new.  When 
Christ  desired  to  open  to  His  disciples  the  truth  of  His 
resurrection,  He  began  “at  Moses  and  all  the  prophets,” 


128  Christ's  Object  Lessons 

and  “expounded  unto  them  in  all  the  Scriptures  the  things 
concerning  Himself.”1  But  it  is  the  light  which  shines  in 
the  fresh  unfolding  of  truth  that  glorifies  the  old.  He  who 
rejects  or  neglects  the  new,  does  not  really  possess  the  old. 
For  him  it  loses  its  vital  power,  and  becomes  but  a  lifeless 
form. 

There  are  those  who  profess  to  believe  and  to  teach  the 
truths  of  the  Old  Testament,  while  they  reject  the  New. 
But  in  refusing  to  receive  the  teachings  of  Christ,  they  show 
that  they  do  not  believe  that  which  patriarchs  and  prophets 
have  spoken.  “Had  ye  believed  Moses,”  Christ  said,  “ye 
would  have  believed  Me;  for  he  wrote  of  Me.”2  Hence 
there  is  no  real  power  in  their  teaching  of  even  the  Old 
Testament. 

Many  who  claim  to  believe  and  to  teach  the  gospel  are  in 
a  similar  error.  They  set  aside  the  Old  Testament  Scriptures, 

of  which  Christ  declared,  “They  are  they  which  testify  of 

• 

Me.”3  In  rejecting  the  Old,  they  virtually  reject  the  New; 
for  both  are  parts  of  an  inseparable  whole.  No  man  can 
rightly  present  the  law  of  God  without  the  gospel,  or  the 
gospel  without  the  law.  The  law  is  the  gospel  embodied, 
and  the  gospel  is  the  law  unfolded.  The  law  is  the  root, 
the  gospel  is  the  fragrant  blossom  and  fruit  which  it  bears. 

The  Old  Testament  sheds  light  upon  the  New,  and  the 
New  upon  the  Old.  Each  is  a  revelation  of  the  glory  of 
God  in  Christ.  Both  present  truths  that  will  continually 
reveal  new  depths  of  meaning  to  the  earnest  seeker. 

Truth  in  Christ  and  through  Christ  is  measureless. 
The  student  of  Scripture  looks,  as  it  were,  into  a  fountain 
that  deepens  and  broadens  as  he  gazes  into  its  depths. 
Not  in  this  life  shall  we  comprehend  the  mystery  of  God’s 
love  in  giving  His  Son  to  be  the  propitiation  for  our  sins. 
The  work  of  our  Redeemer  on  this  earth  is  and  ever  will 

1  Luke  24  :  27  2John  5:46  3  John  5:  39 


u  Things  New  and  Old ” 


129 


be  a  subject  that  will  put  to  the  stretch  our  highest 
imagination.  Man  may  tax  every  mental  power  in  the 
endeavor  to  fathom  this  mystery,  but  his  mind  will 
become  faint  and  weary.  The  most  diligent  searcher 
will  see  before  him  a  boundless,  shoreless  sea. 

The  truth  as  it  is  in  Jesus  can  be  experienced,  but 
never  explained.  Its  height  and  breadth  and  depth  pass 
our  knowledge.  We  may  task  our  imagination  to  the 
utmost,  and  then  we  shall  only  see  dimly  the  outlines 
of  a  love  that  is  unexplainable,  that  is  as  high  as  heaven, 
but  that  stooped  to  the  earth  to  stamp  the  image  of  God 
on  all  mankind. 

Yet  it  is  possible  for  us  to  see  all  that  we  can  bear  of 
the  divine  compassion.  This  is  unfolded  to  the  humble, 
contrite  soul.  We  shall  understand  God’s  compassion  just 
in  proportion  as  we  appreciate  His  sacrifice  for  us.  As  we 
search  the  word  of  God  in  humility  of  heart,  the  grand 
theme  of  redemption  will  open  to  our  research.  It  will 
increase  in  brightness  as  we  behold  it,  and  as  we  aspire 
to  grasp  it,  its  height  and  depth  will  ever  increase. 

Our  life  is  to  be  bound  up  with  the  life  of  Christ;  we 
are  to  draw  constantly  from  Him,  partaking  of  Him,  the 
living  bread  that  came  down  from  heaven,  drawing  from 
a  fountain  ever  fresh,  ever  giving  forth  its  abundant 
treasures.  If  we  keep  the  Lord  ever  before  us,  allowing 
our  hearts  to  go  out  in  thanksgiving  and  praise  to  Him, 
we  shall  have  a  continual  freshness  in  our  religious  life. 
Our  prayers  will  take  the  form  of  a  conversation  with 
God,  as  we  would  talk  with  a  friend.  He  will  speak 
His  mysteries  to  us  personally.  Often  there  will  come  to 
us  a  sweet,  joyful  sense  of  the  presence  of  Jesus.  Often 
our  hearts  will  burn  within  us  as  He  draws  nigh  to 
commune  with  us  as  He  did  with  Enoch.  When  this 


9 


130  Christ's  Object  Lessons 

is  in  truth  the  experience  of  the  Christian,  there  is  seen  in 
his  life  a  simplicity,  a  humility,  meekness,  and  lowliness 
of  heart,  that  show  to  all  with  whom  he  associates  that  he 
has  been  with  Jesus  and  learned  of  Him. 

In  those  who  possess  it,  the  religion  of  Christ  will 
reveal  itself  as  a  vitalizing,  pervading  principle,  a  living, 
working,  spiritual  energy.  There  will  be  manifest  the 
freshness  and  power  and  joyousness  of  perpetual  youth. 
The  heart  that  receives  the  word  of  God  is  not  as  a 
pool  that  evaporates,  not  like  a  broken  cistern  that  loses 
its  treasure.  It  is  like  the  mountain  stream  fed  by  unfailing 
springs,  whose  cool,  sparkling  waters  leap  from  rock  to 
rock,  refreshing  the  weary,  the  thirsty,  the  heavy  laden. 

This  experience  gives  every  teacher  of  truth  the  very 
qualifications  that  will  make  him  a  representative  of  Christ. 
The  spirit  of  Christ’s  teaching  will  give  a  force  and 
directness  to  his  communications  and  to  his  prayers. 
His  witness  to  Christ  will  not  be  a  narrow,  lifeless 
testimony.  The  minister  will  not  preach  over  and  over 
the  same  set  discourses.  His  mind  will  be  open  to  the 
constant  illumination  of  the  Holy  Spirit. 

Christ  said,  “Whoso  eateth  My  flesh,  and  drinketh  My 
blood,  hath  eternal  life.  .  .  .  As  the  living  Father 
hath  sent  Me,  and  I  live  by  the  Father;  so  he  that  eateth 
Me,  even  he  shall  live  by  Me.  .  .  .  It  is  the  Spirit 

that  quickeneth;  .  .  .  the' words  that  I  speak  unto 
you,  they  are  Spirit,  and  they  are  life.”1 

When  we  eat  Christ’s  flesh  and  drink  His  blood,  the 
element  of  eternal  life  will  be  found  in  the  ministry. 
There  will  not  be  a  fund  of  stale,  oft-repeated  ideas.  The 
tame,  dull  sermonizing  will  cease.  The  old  truths  will  be 
presented,  but  they  will  be  seen  in  a  new  light.  There  will 
be  a  new  perception  of  truth,  a  clearness  and  a  power  that 

1  John  6:54-63 


“  T  h  i  ngs  New  and  Old ” 


131 


all  will  discern.  Those  who  have  the  privilege 
of  sitting  under  such  a  ministry  will,  if 
susceptible  to  the  Holy  Spirit’s  influ¬ 
ence,  feel  the  energizing  power  of  a 
new  life.  The  fire  of  God’s  love 
will  be  kindled  within  them. 
Their  perceptive  faculties  will 
be  quickened  to  discern  the 
beauty  and  majesty  of  truth. 
The  faithful  house¬ 
holder  represents  what 
every  teacher  of  the 
children  and  youth 
should  be.  If  he 
makes  the  word  of 
God  his  treasure, 
he  will  continually 
bring  forth  new 
beauty  and  new 
truth.  When 
the  teacher  will 
rely  upon  God 
in  prayer,  the 
Spirit  of  Christ 
will  come  up¬ 
on  him,  and 
God  will  work 
through  him 
by  the  Holy 
Spirit  upon 
the  minds  of 
others.  The 
Spirit  fills  the 


■lil 


"It  is  like  the  mountain  stream  fed  by  1  n failing 
springs,  whose  cool,  sparkling  waters  leap  from  rock  to  rock , 
refreshing  the  weary,  the  thirsty,  the  heavy  laden," 


I32 


Christ's  Object  Lessons 


mind  and  heart  with  sweet  hope  and  courage  and  Bible 
imagery,  and  all  this  will  be  communicated  to  the  youth 
under  his  instruction. 

The  springs  of  heavenly  peace  and  joy,  unsealed  in  the 
soul  of  the  teacher  by  the  words  of  Inspiration,  will  become 
a  mighty  river  of  influence  to  bless  all  who  connect  with 
him.  The  Bible  will  not  become  a  tiresome  book  to  the 
student.  Under  a  wise  instructor  the  word  will  become 
more  and  more  desirable.  It  will  be  as  the  bread  of  life, 
and  will  never  grow  old.  Its  freshness  and  beauty  will 
attract  and  charm  the  children  and  youth.  It  is  like 
the  sun  shining  upon  the  earth,  perpetually  imparting 
brightness  and  warmth,  yet  never  exhausted. 

God’s  holy,  educating  Spirit  is  in  His  word.  A  light,  a 
new  and  precious  light,  shines  forth  from  every  page.  Truth 
is  there  revealed,  and  words  and  sentences  are  made  bright 
and  appropriate  for  the  occasion,  as  the  voice  of  God  speaking 
to  the  soul. 

The  Holy  Spirit  loves  to  address  the  youth,  and  to 
discover  to  them  the  treasures  and  beauties  of  God’s  word. 
The  promises  spoken  by  the  great  Teacher  will  captivate 
the  senses  and  animate  the  soul  with  a  spiritual  power  that 
is  divine.  There  will  grow  in  the  fruitful  mind  a  familiarity 
with  divine  things  that  will  be  as  a  barricade  against 
temptation. 

The  words  of  truth  will  grow  in  importance,  and  assume 
a  breadth  and  fulness  of  meaning  of  which  we  have  never 
dreamed.  The  beauty  and  riches  of  the  word  have  a 
transforming  influence  on  mind  and  character.  The  light 
of  heavenly  love  will  fall  upon  the  heart  as  an  inspiration. 

The  appreciation  of  the  Bible  grows  with  its  study. 
Whichever  way  the  student  may  turn,  he  will  find  displayed 
the  infinite  wisdom  and  love  of  God. 


“ Things  New  and  Old"  133 

The  significance  of  the  Jewish  economy  is  not  yet  fully 
Comprehended.  Truths  vast  and  profound  are  shadowed 
forth  in  its  rites  and  symbols.  The  gospel  is  the  key  that 
unlocks  its  mysteries.  Through  a  knowledge  of  the  plan 
of  redemption,  its  truths  are  opened  to  the  understanding, 
Far  more  than  we  do,  it  is  our  privilege  to  understand  these 
wonderful  themes.  We  are  to  comprehend  the  deep  things 
of  God.  Angels  desire  to  look  into  the  truths  that  are 
revealed  to  the  people  who  with  contrite  hearts  are  searching 
the  word  of  God,  and  praying  for  greater  lengths  and 
breadths  and  depths  and  heights  of  the  knowledge  which 
He  alone  can  give. 

As  we  near  the  close  of  this  world’s  history,  the 
prophecies  relating  to  the  last  days  especially  demand  our 
study.  The  last  book  of  the  New  Testament  Scriptures  is 
full  of  truth  that  we  need  to  understand.  Satan  has  blinded 
the  minds  of  many,  so  that  they  have  been  glad  of  any 
excuse  for  not  making  the  Revelation  their  study.  But 
Christ  through  His  servant  John  has  here  declared  what 
shall  be  in  the  last  days,  and  He  says,  “Blessed  is  he  that 
readeth,  and  they  that  hear  the  words  of  this  prophecy,  and 
keep  those  things  which  are  written  therein.”1 

“This  is  life  eternal,”  Christ  said,  “that  they  might  know 
Thee  the  only  true  God,  and  Jesus  Christ,  whom  Thou  hast 
sent.”2  Why  is  it  that  we  do  not  realize  the  value  of  this 
knowledge?  Why  are  not  these  glorious  truths  glowing  in 
our  hearts,  trembling  upon  our  lips,  and  pervading  our 
whole  being? 

In  giving  us  His  word,  God  has  put  us  in  possession  of 
every  truth  essential  for  our  salvation.  Thousands  have 
drawn  water  from  these  wells  of  life,  yet  there  is  no 
diminishing  of  the  supply.  Thousands  have  set  the  Lord 
before  them,  and  by  beholding  have  been  changed  into  the 


1  Rev.  1 : 3 


2 John  17  : 3 


134  Chris  Vs  Object  LessotiS 

same  image.  Their  spirit  burns  within  them  as  they  speak 
of  His  character,  telling  what  Christ  is  to  them,  and  what 
they  are  to  Christ.  But  these  searchers  have  not  exhausted 
these  grand  and  holy  themes.  Thousands  more  may  engage 
in  the  work  of  searching  out  the  mysteries  of  salvation. 
As  the  life  of  Christ  and  the  character  of  His  mission  are 
dwelt  upon,  rays  of  light  will  shine  forth  more  distinctly  at 
every  attempt  to  discover  truth.  Each  fresh  search  will 
reveal  something  more  deeply  interesting  than  has  yet  been 
unfolded.  The  subject  is  inexhaustible.  The  study  of  the 
incarnation  of  Christ,  His  atoning  sacrifice  and  mediatorial 
work,  will  employ  the  mind  of  the  diligent  student  as  long  as 
time  shall  last;  and  looking  to  heaven  with  its  unnumbered 
years,  he  will  exclaim,  “Great  is  the  mystery  of  godliness.” 

In  eternity  we  shall  learn  that  which,  had  we  received 
the  enlightenment  it  was  possible  to  obtain  here,  would  have 
opened  our  understanding.  The  themes  of  redemption  will 
employ  the  hearts  and  minds  and  tongues  of  the  redeemed 
through  the  everlasting  ages.  They  will  understand  the 
truths  which  Christ  longed  to  open  to  His  disciples,  but  which 
they  did  not  have  faith  to  grasp.  Forever  and  forever  new 
views  of  the  perfection  and  glory  of  Christ  will  appear. 
Through  endless  ages  will  the  faithful  householder  bring 
forth  from  his  treasure  things  new  and  old. 


Pra yer 


_r° 


“Ask,  and.  it  shall  be  given  you ” 

Matt.  7:7 


Copyright,  1900,  by  P-jcific  Press  Publishing  Cq, 


'Lend  me  three  /oaves;  for  a 
friend  of  mine  in  his  journey 
is  come  to  me,  and  I  have 
nothing  to  set  before  him,” 


ASKING  TO  GIVE 


Asking  to  Give 


HRIST  was  continually  receiving  from  the  Father  that 
He  might  communicate  to  us,  “The  word  which  ye 
hear,”  He  said,  “is  not  Mine,  but  the  Father’s  which  sent 
Me.”  “The  Son  of  man  came  not  to  be  ministered  unto, 
but  to  minister.”1  Not  for  Himself,  but  for  others,  He  lived 
and  thought  and  prayed.  From  hours  spent  with  God  fie 
came  forth  morning  by  morning,  to  bring  the  light  of  heaven 
to  men.  Daily  He  received  a  fresh  baptism  of  the  Holy 
Spirit.  In  the  early  hours  of  the  new  day  the  Lord  awakened 
Him  from  His  slumbers,  and  His  soul  and  His  lips  were 
anointed  with  grace,  that  He  might  impart  to  others.  His 
words  were  given  Him  fresh  from  the  heavenly  courts,  words 
that  He  might  speak  in  season  to  the  weary  and  oppressed. 
“The  Lord  God  hath  given  Me,”  He  said,  “the  tongue  of  the 
learned,  that  I  should  know  how  to  speak  a  word  in  season 
to  him  that  is  weary:  He  wakeneth  morning  by  morning, 
He  wakeneth  Mine  ear  to  hear  as  the  learned.”2 


Based  on  Luke  ir :  1-13 


1John  14:24;  Matt.  20:28 


2  Isa.  50:4  ( 139 ) 


140  Christ's  Object  Lessons 

Christ’s  disciples  were  much  impressed  by  His  prayers 
and  by  His  habit  of  communion  with  God.  One  day  after 
a  short  absence  from  their  Lord,  they  found  Him  absorbed 
in  supplication.  Seeming  unconscious  of  their  presence,  He 
continued  praying  aloud.  The  hearts  of  the  disciples  were 
deeply  moved.  As  He  ceased  praying,  they  exclaimed, 
‘‘Lord,  teach  us  to  pray.” 

In  answer,  Christ  repeated  the  Lord’s  prayer,  as  He 
had  given  it  in  the  sermon  on  the  mount.  Then  in  a 
parable  He  illustrated  the  lesson  He  desired  to  teach  them. 

“Which  of  you,”  He  said,  “shall  have  a  friend,  and 
shall  go  unto  him  at  midnight,  and  say  unto  him,  Friend, 

lend  me  three  loaves;  for  a  friend  of  mine  in  his  journey 

is  come  to  me,  and  I  have  nothing  to  set  before  him? 

And  he  from  within  shall  answer  and  say,  Trouble  me 

not;  the  door  is  now  shut,  and  my  children  are  with 
me  in  bed:  I  can  not  rise  and  give  thee.  I  say  unto  you, 
Though  he  will  not  rise  and  give  him  because  he  is  his 
friend,  yet  because  of  his  importunity  he  will  rise  and  give 
him  as  many  as  he  needeth.” 

Here  Christ  represents  the  petitioner  as  asking  that  he 
may  give  again.  He  must  obtain  the  bread,  else  he  can 
not  supply  the  necessities  of  a  weary,  belated  wayfarer. 
Though  his  neighbor  is  unwilling  to  be  troubled,  he  will 
not  desist  his  pleading;  his  friend  must  be  relieved;  and 
at  last  his  importunity  is  rewarded;  his  wants  are  supplied. 

In  like  manner  the  disciples  were  to  seek  blessings  from 
God.  In  the  feeding  of  the  multitude  and  in  the  sermon 
on  the  bread  from  heaven,  Christ  had  opened  to  them  their 
work  as  His  representatives.  They  were  to  give  the  bread 
of  life  to  the  people.  He  who  had  appointed  their  work, 
saw  how  often  their  faith  would  be  tried.  Often  they  would 
be  thrown  into  unexpected  positions,  and  would  realize  their 


Asking  to  Give 


141 

human  insufficiency.  Souls  that  were  hungering'  for  the 
bread  of  life  would  come  to  them,  and  they  would  feel 
themselves  to  be  destitute  and  helpless.  They  must  receive 
spiritual  food,  or  they  would  have  nothing  to  impart.  But 
they  were  not  to  turn  one  soul  away  unfed.  Christ  directs 
them  to  the  source  of  supply.  The  man  whose  friend  came 
to  him  for  entertainment,  even  at  the  unseasonable  hour  of 
midnight,  did  not  turn  him  away.  He  had  nothing  to  set 
before  him,  but  he  went  to  one  who  had  food,  and  pressed 
his.  request,  until  the  neighbor  supplied  his  need.  And 
would  not  God,  who  had  sent  His  servants  to  feed  the 
hungry,  supply  their  need  for  His  own  work? 

But  the  selfish  neighbor  in  the  parable  does  not  repre¬ 
sent  the  character  of  God.  The  lesson  is  drawn,  not  by 
comparison,  but  by  contrast.  A  selfish  man  will  grant  an 
urgent  request,  in  order  to  rid  himself  of  one  who  disturbs 
his  rest.  But  God  delights  to  give.  He  is  full  of  compassion, 
and  He  longs  to  grant  the  requests  of  those  who  come  unto 
Him  in  faith.  He  gives  to  us  that  we  may  minister  to 
others,  and  thus  become  like  Himself. 

Christ  declares,  “Ask,  and  it  shall  be  given  you;  seek, 
and  ye  shall  find;  knock,  and  it  shall  be  opened  unto  you. 
For  every  one  that  asketh  receiveth;  and  he  that  seeketh 
findeth;  and  to  him  that  knocketh  it  shall  be  opened.” 

The  Saviour  continues:  “If  a  son  shall  ask  bread  of  any 
of  you  that  is  a  father,  will  he  give  him  a  stone?  or  if  he 
ask  a  fish,  will  he  for  a  fish  give  him  a  serpent?  or  if  he  shall 
ask  an  egg,  will  he  offer  him  a  scorpion  ?  If  ye  then, 
being  evil,  know  how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  Heavenly  Father  give  the  Holy 
Spirit  to  them  that  ask  Him?” 

.  In  order  to  strengthen  our  confidence  in  God,  Christ 
teaches  us  to  address  Him  by  a  new  name,  a  name  entwined 


142  Christ's  Object  Lessons 

with  the  dearest  associations  of  the  human  heart.  He  gives 
us  the  privilege  of  calling  the  infinite  God  our  Father.  This 
name,  spoken  to  Him  and  of  Him,  is  a  sign  of  our  love  and 
trust  toward  Him,  and  a  pledge  of  His  regard  and  relationship 
to  us.  Spoken  when  asking  His  favor  or  blessing,  it  is  as 
music  in  His  ears.  That  we  might  not  think  it  presumption 
to  call  Him  by  this  name,  He  has  repeated  it  again  and 
again.  He  desires  us  to  become  familiar  with  the  appellation. 

God  regards  us  as  His  children.  He  has  redeemed  us 
out  of  the  careless  world,  and  has  chosen  us  to  become 
members  of  the  royal  family,  sons  and  daughters  of  the 
heavenly  King.  He  invites  us  to  trust  in  Him  with  a  trust 
deeper  and  stronger  than  that  of  a  child  in  his  earthly  father. 
Parents  love  their  children,  but  the  love  of  God  is  larger, 
broader,  deeper  than  human  love  can  possibly  be.  It  is 
immeasurable.  Then  if  earthly  parents  know  how  to  give 
good  gifts  to  their  children,  how  much  more  shall  our  Father 
in  heaven  give  the  Holy  Spirit  to  those  who  ask  Him? 

Christ’s  lessons  in  regard  to  prayer  should  be  carefully 
considered.  There  is  a  divine  science  in  prayer,  and  His  illus¬ 
tration  brings  to  view  principles  that  all  need  to  understand. 
He  shows  what  is  the  true  spirit  of  prayer,  He  teaches  the 
necessity  of  perseverance  in  presenting  our  requests  to  God, 
and  assures  us  of  His  willingness  to  hear  and  answer  prayer. 

Our  prayers  are  not  to  be  a  selfish  asking,  merely  for 
our  own  benefit.  We  are  to  ask  that  we  may  give.  The 
principle  of  Christ’s  life  must  be  the  principle  of  our  lives. 
“For  their  sakes,”  He  said,  speaking  of  His  disciples,  “I 
sanctify  Myself,  that  they  also  might  be  sanctified.”1  The 
same  devotion,  the  same  self-sacrifice,  the  same  subjection 
to  the  claims  of  the  word  of  God,  that  were  manifest  in 
Christ,  must  be  seen  in  His  servants.  Our  mission  to  the 
world  is  not  to  serve  or  please  ourselves;  we  are  to  glorify 


1 John  17  : 19 


Asking  to  Give 


143 


God  by  co-operating  with  Him  to  save  sinners.  We  are  to 
ask  blessings  from  God  that  we  may  communicate  to  others. 
The  capacity  for  receiving  is  preserved  only  by  imparting. 
We  can  not  continue  to  receive  heavenly  treasure  without 
communicating  to  those  around  us. 

In  the  parable  the  petitioner  was  again  and  again  repulsed, 
but  he  did  not  relinquish  his  purpose.  So  our  prayers  do 
not  always  seem  to  receive  an  immediate  answer;  but  Christ 
teaches  that  we  should  not  cease  to  pray.  Prayer  is  not  to 
work  any  change  in  God;  it  is  to  bring  us  into  harmony 
with  God.  When  we  make  request  of  Him,  He  may  see 
that  it  is  necessary  for  us  to  search  our  hearts  and  repent 
of  sin.  Therefore  He  takes  us  through  test  and  trial,  He 
brings  us  through  humiliation,  that  we  may  see  what  hinders 
the  working  of  His  Holy  Spirit  through  us. 

There  are  conditions  to  the  fulfilment  of  God’s  promises, 
and  prayer  can  never  take  the  place  of  duty.  “If  ye  love 
Me,”  Christ  says,  “keep  My  commandments.”  “He  that 
hath  My  commandments,  and  keepeth  them,  he  it  is  that 
loveth  Me;  and  he  that  loveth  Me  shall  be  loved  of  My 
Father,  and  I  will  love  him,  and  will  manifest  Myself  to 
him.”1  Those  who  bring  their  petitions  to  God,  claiming  His 
promise  while  they  do  not  comply  with  the  conditions,  insult 
Jehovah.  They  bring  the  name  of  Christ  as  their  authority 
for  the  fulfilment  of  the  promise,  but  they  do  not  those  things 
that  would  show  faith  in  Christ  and  love  for  Him. 

Many  are  forfeiting  the  condition  of  acceptance  with  the 
Father.  We  need  to  examine  closely  the  deed  of  trust 
wherewith  we  approach  God.  If  we  are  disobedient,  we 
bring  to  the  Lord  a  note  to  be  cashed  when  we  have  not 
fulfilled  the  conditions  that  would  make  it  payable  to  us. 
We  present  to  God  His  promises,  and  ask  Him  to  fulfil 
them,  when  by  so  doing  He  would  dishonor  His  own  name. 


1  John  14  : 15,  21 


144 


Christ's  Object  Lessons 


The  promise  is,  “If  ye  abide  in  Me,  and  My  words  abide 
in  you,  ye  shall  ask  what  ye  will,  and  it  shall  be  done  unto 
you.”1  And  John  declares:  “Hereby  we  do  know  that  we 
know  Him,  if  we  keep  His  commandments.  He  that  saith, 
I  know  Him,  and  keepeth  not  His  commandments,  is  a  liar, 
and  the  truth  is  not  in  him.  But  whoso  keepeth  His  word, 
in  him  verily  is  the  love  of  God  perfected.”2 

One  of  Christ’s  last  commands  to  His  disciples  was, 
“Love  one  another  as  I  have  loved  you.”3  Do  we  obey 
this  command,  or  are  we  indulging,  sharp,  unchristlike 
traits  of  character  ?  If  we  have  in  any  way  grieved  or 
wounded  others,  it  is  our  duty  to  confess  our  fault,  and 
seek  for  reconciliation.  This  is  an  essential  preparation  that 
we  may  come  before  God  in  faith,  to  ask  His  blessing. 

There  is  another  matter  too  often  neglected  by  those 
who  seek  the  Lord  in  prayer.  Have  you  been  honest  with 
God?  By  the  prophet  Malachi  the  Lord  declares,  “Even 
from  the  days  of  your  fathers  ye  are  gone  away  from  Mine 
ordinances,  and  have  not  kept  them.  Return  unto  Me,  and 
I  will  return  unto  you,  saith  the  Lord  of  hosts.  But  ye 
said,  Wherein  shall  we  return?  Will  a  man  rob  God?  Yet 
ye  have  robbed  Me.  But  ye  say,  Wherein  have  we  robbed 
Thee?  In  tithes  and  offerings.”4 

As  the  Giver  of  every  blessing,  God  claims  a  certain 
portion  of  all  we  possess.  This  is  His  provision  to  sustain  the 
preaching  of  the  gospel.  And  by  making  this  return  to  God, 
we  are  to  show  our  appreciation  of  His  gifts.  But  if  we  with¬ 
hold  from  Him  that  which  is  His  own,  how  can  we  claim  His 
blessing?  If  we  are  unfaithful  stewards  of  earthly  things,  how 
can  we  expect  Him  to  entrust  us  with  the  things  of  heaven? 
It  may  be  that  here  is  the  secret  of  unanswered  prayer. 

But  the  Lord  in  His  great  mercy  is  ready  to  forgive, 
and  He  says,  “Bring  ye  all  the  tithes  into  the  storehouse, 

ijohn  15:7  2i  John  2:3-5  8John  13:34  4 Mai.  3:7,  8 


Asking  to  Give 


145 

that  there  may  be  meat  in  Mine  house,  and  prove  Me  now 
herewith,  ...  if  I  will  not  open  you  the  windows  of 
heaven,  and  pour  you  out  a  blessing,  that  there  shall  not 
be  room  enough  to  receive  it.  And  I  will  rebuke  the 
devourer  for  your  sakes,  and  he  shall  not  destroy  the  fruits 
of  your  ground;  neither  shall  your  vine  cast  her  fruit  before 
the  time  in  the  field.  .  .  .  And  all  nations  shall  call 

you  blessed;  for  ye  shall  be  a  delightsome  land,  saith  the 
Lord  of  hosts.”1 

So  it  is  with  every  other  one  of  God’s  requirements. 
All  His  gifts  are  promised  on  condition  of  obedience.  God 
has  a  heaven  full  of  blessings  for  those  who  will  co-operate 
with  Him.  All  who  obey  Him  may  with  confidence  claim 
the  fulfilment  of  His  promises. 

But  we  must  show  a  firm,  undeviating  trust  in  God. 
Often  He  delays  to  answer  us,  in  order  to  try  our  faith  or 
test  the  genuineness  of  our  desire.  Having  asked  according 
to  His  word,  we  should  believe  His  promise,  and  press  our 
petitions  with  a  determination  that  will  not  be  denied. 

God  does  not  say,  Ask  once,  and  you  shall  receive.  He 
bids  us  ask.  Unwearyingly  persist  in  prayer.  The  persistent 
asking  brings  the  petitioner  into  a  more  earnest  attitude,  and 
gives  him  an  increased  desire  to  receive  the  things  for  which 
he  asks.  Christ  said  to  Martha  at  the  grave  of  Lazarus,  “If 
thou  wouldst  believe,  thou  shouldst  see  the  glory  of  God.”2 

But  many  have  not  a  living  faith.  This  is  why  they  do 
not  see  more  of  the  power  of  God.  Their  weakness  is  the 
result  of  their  unbelief.  They  have  more  faith  in  their  own 
working  than  in  the  working  of  God  for  them.  They  take 
themselves  into  their  own  keeping.  They  plan  and  devise, 
but  pray  little,  and  have  little  real  trust  in  God.  They 
think  they  have  faith,  but  it  is  only  the  impulse  of  the 
moment.  Failing  to  realize  their  own  need,  or  God’s 


IO 


1Mal.  3 : 10-12 


2John  11  -.40 


I46  Christ's  Object  Lessons 

willingness  to  give,  they  do  not  persevere  in  keeping  their 
requests  before  the  Lord. 

Our  prayers  are  to  be  as  earnest  and  persistent  as  was 
the  petition  of  the  needy  friend  who  asked  for  the  loaves  at 
midnight.  The  more  earnestly  and  steadfastly  we  ask,  the 
closer  will  be  our  spiritual  union  with  Christ.  We  shall 
receive  increased  blessings  because  we  have  increased  faith. 

Our  part  is  to  pray  and  believe.  Watch  unto  prayer. 
Watch,  and  co-operate  with  the  prayer-hearing  God.  Bear 
in  mind  that  “we  are  laborers  together  with  God.”1  Speak 
and  act  in  harmony  with  your  prayers.  It  will  make  an 
infinite  difference  with  you  whether  trial  shall  prove  your  faith 
to  be  genuine,  or  show  that  your  prayers  are  only  a  form. 

When  perplexities  arise,  and  difficulties  confront  you, 
look  not  for  help  to  humanity.  Trust  all  with  God.  The 
practise  of  telling  our  difficulties  to  others,  only  makes  us 
weak,  and  brings  no  strength  to  them.  It  lays  upon  them 
the  burden  of  our  spiritual  infirmities,  which  they  can  not 
relieve.  We  seek  the  strength  of  erring,  finite  man,  when 
we  might  have  the  strength  of  the  unerring,  infinite  God. 

You  need  not  go  to  the  ends  of  the  earth  for  wisdom, 
for  God  is  near.  It  is  not  the  capabilities  you  now  possess, 
or  ever  will  have,  that  will  give  you  success.  It  is  that 
which  the  Lord  can  do  for  you.  We  need  to  have  far  less 
confidence  in  what  man  can  do,  and  far  more  confidence  in 
what  God  can  do  for  every  believing  soul.  He  longs  to 
have  you  reach  after  Him  by  faith.  He  longs  to  have  you 
expect  great  things  from  Him.  He  longs  to  give  you 
understanding  in  temporal  as  well  as  in  spiritual  matters. 
He  can  sharpen  the  intellect.  He  can  give  tact  and  skill. 
Put  your  talents  into  the  work,  ask  God  for  wisdom,  and  it 
will  be  given  you. 

Take  the  word  of  Christ  as  your  assurance.  Has  He 


1 1  Cor.  3 :  9 


147 


Asking  to  Give 

not  invited  you  to  come  unto  Him?  Never  allow  yourself 
to  talk  in  a  hopeless,  discouraged  way.  If  you  do,  you  will 
lose  much.  By  looking  at  appearances,  and  complaining 
when  difficulties  and  pressure  come,  you  give  evidence  of  a 
sickly,  enfeebled  faith.  Talk  and  act  as  if  your  faith  was 
invincible.  The  Lord  is  rich  in  resources;  He  owns  the 
world.  Look  heavenward  in  faith.  Look  to  Him  who  has 
light  and  power  and  efficiency. 

There  is  in  genuine  faith  a  buoyancy,  a  steadfastness  of 
principle,  and  a  fixedness  of  purpose,  that  neither  time  nor 
toil  can  weaken.  “Even  the  youths  shall  faint  and  be  weary, 
and  the  young  men  shall  utterly  fall :  but  they  that  wait 
upon  the  Lord  shall  renew  their  strength;  they  shall  mount 
up  with  wings  as  eagles;  they  shall  run,  and  not  be  weary; 
and  they  shall  walk,  and  not  faint.”1 

There  are  many  who  long  to  help  others,  but  they  feel 
that  they  have  no  spiritual  strength  or  light  to  impart.  Let 
them  present  their  petitions  at  the  throne  of  grace.  Plead 
for  the  Holy  Spirit.  God  stands  back  of  every  promise  He 
has  made.  With  your  Bible  in  your  hands  say,  I  have 
done  as  Thou  hast  said.  I  present  Thy  promise,  “Ask,  and 
it  shall  be  given  you;  seek,  and  ye  shall  find;  knock,  and  it 
shall  be  opened  unto  you.” 

We  must  not  only  pray  in  Christ’s  name,  but  by  the 
inspiration  of  the  Holy  Spirit.  This  explains  what  is  meant 
when  it  is  said  that  the  Spirit  “maketh  intercession  for  us, 
with  groanings  which  can  not  be  uttered.”2  Such  prayer 
God  delights  to  answer.  When  with  earnestness  and 
intensity  we  breathe  a  prayer  in  the  name  of  Christ,  there 
is  in  that  very  intensity  a  pledge  from  God  that  He  is  about 
to  answer  our  prayer  “exceeding  abundantly  above  all  that 
we  ask  or  think.”3 

Christ  has  said,  “What  things  soever  ye  desire,  when  ye 

1  Isa.  40:30,  31  2  Rom.  8:26  3  Eph.  3  :  20 


148 


Christ's  Object  Lessons 


pray,  believe  that  ye  receive  them,  and  ye  shall  have  them.” 
“Whatsoever  ye  shall  ask  in  My  name,  that  will  I  do,  that 
the  Father  may  be  glorified  in  the  Son.”  And  the  beloved 
John,  under  the  inspiration  of  the  Holy  Spirit,  speaks  with 
great  plainness  and  assurance:  “If  we  ask  anything  according 
to  His  will,  He  heareth  us:  and  if  we  know  that  He  hear 
us,  whatsoever  we  ask,  we  know  that  we  have  the  petitions 
that  we  desired  of  Him.”1  Then  press  your  petition  to  the 
Father  in  the  name  of  Jesus.  God  will  honor  that  name. 

The  rainbow  round  about  the  throne  is  an  assurance 
that  God  is  true,  that  in  Him  is  'no  variableness,  neither 
shadow  of  turning.  We  have  sinned  against  Him,  and  are 
undeserving  of  His  favor;  yet  He  Himself  has  put  into  our 
lips  that  most  wonderful  of  pleas,  “Do  not  abhor  us,  for 
Thy  name’s  sake;  do  not  disgrace  the  throne  of  Thy  glory; 
remember,  break  not  Thy  covenant  with  us.”2  When  we 
come  to  Him  confessing  our  unworthiness  and  sin,  He  has 
pledged  Himself  to  give  heed  to  our  cry.  The  honor  of 
His  throne  is  staked  for  the  fulfilment  of  His  word  unto  us. 

Like  Aaron,  who  symbolized  Christ,  our  Saviour  bears 
the  names  of  all  His  people  on  His  heart  in  the  holy  place. 
Our  great  High  Priest  remembers  all  the  words  by  which 
He  has  encouraged  us  to  trust.  He  is  ever  mindful  of 
His  covenant. 

All  who  seek  of  Him  shall  find.  All  who  knock  will 
have  the  door  opened  to  them.  The  excuse  will  not  be 
made,  Trouble  Me  not;  the  door  is  closed;  I  do  not  wish 
to  open  it.  Never  will  one  be  told,  I  can  not  help  you. 
Those  who  beg  at  midnight  for  loaves  to  feed  the  hungry 
souls  will  be  successful. 

In  the  parable,  he  who  asks  bread  for  the  stranger, 
receives  “as  many  as  he  needeth.”  And  in  what  measure 
will  God  impart  to  us  that  we  may  impart  to  others?  — 


1  Mark  11:24;  John  14:13;  1  John  5  : 14,  15 


2Jer.  14:21 


Asking  to  Give  i 49 

“According  to  the  measure  of  the  gift  of  Christ.”1  Angels 
are  watching  with  intense  interest  to  see  how  man  is  dealing 
with  his  fellow-men.  When  they  see  one  manifest  Christlike 
sympathy  for  the  erring,  they  press  to  his  side,  and  bring  to 
his  remembrance  words  to  speak  that  will  be  as  the  bread 
of  life  to  the  soul.  So  “God  shall  supply  all  your  need 
according  to  His  riches  in  glory  by  Christ  Jesus.”2  Your 
testimony  in  its  genuineness  and  reality  He  will  make 
powerful  in  the  power  of  the  life  to  come.  The  word  of 
the  Lord  will  be  in  your  mouth  as  truth  and  righteousness,. 

Personal  effort  for  others  should  be  preceded  by  much 
secret  prayer;  for  it  requires  great  wisdom  to  understand 
the  science  of  saving  souls.  Before  communicating  with 
men,  commune  with  Christ.  At  the  throne  of  heavenly 
grace  obtain  a  preparation  for  ministering  to  the  people. 

Let  your  heart  break  for  the  longing  it  has  for  God,  for 
the  living  God.  The  life  of  Christ  has  shown  what  humanity 
can  do  by  being  partaker  of  the  divine  nature.  All  that 
Christ  received  from  God  we  too  may  have.  Then  ask 
and  receive.  With  the  persevering  faith  of  Jacob,  with  the 
unyielding  persistence  of  Elijah,  claim  for  yourself  all  that 
God  has  promised. 

Let  the  glorious  conceptions  of  God  possess  your  mind. 
Let  your  life  be  knit  by  hidden  links  to  the  life  of  Jesus. 
He  who  commanded  the  light  to  shine  out  of  darkness  is 
willing  to  shine  in  your  heart,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 
The  Holy  Spirit  will  take  the  things  of  God  and  show 
them  unto  you,  conveying  them  as  a  living  power  into  the 
obedient  heart.  Christ  will  lead  you  to  the  threshold  of 
the  Infinite.  You  may  behold  the  glory  beyond  the  veil, 
and  reveal  to  men  the  sufficiency  of  Him  who  ever  liveth 
to  make  intercession  for  us. 


1  Eph.  4  :  7 


2 Phil.  4  : 19 


Two  Wors hiper s 


T  TNTO  certain  which  trusted  in  themselves  that  they 
were  righteous,  and  despised  others,”  Christ  spoke  the 
parable  of  the  Pharisee  and  the  publican.  The  Pharisee 
goes  up  to  the  temple  to  worship,  not  because  he  feels  that 
he  is  a  sinner  in  need  of  pardon,  but  because  he  thinks 
himself  righteous,  and  hopes  to  win  commendation.  His 

worship  he  regards  as  an  act  of  merit  that  will  recommend 

him  to  God.  At  the  same  time  it  will  give  the  people 

a  high  opinion  of  his  piety.  He  hopes  to  secure  favor 

with  both  God  and  man.  His  worship  is  prompted  by 
self-interest. 

/ 

And  he  is  full  of  self-praise.  He  looks  it,  he  walks  it, 
he  prays  it.  Drawing  apart  from  others  as  if  to  say, 
“Come  not  near  to  me;  for  I  am  holier  than  thou,”1  he 
stands  and  prays  “with  himself.”  Wholly  self-satisfied, 
he  thinks  that  God  and  men  regard  him  with  the  same 
complacency. 

“God,  I  thank  thee,”  he  says,  “that  I  am  not  as  other 
men  are,  extortioners,  unjust,  adulterers,  or  even  as  this 
publican.”  He  judges  his  character,  not  by  the  holy 


( 150) 


.  Based  on  Luke  18  :  9-14 


1  Isa.  65  :  5 


Two  Worshipers 


I5i 

character  of  God,  but  by  the  character  of  other  men.  His 
mind  is  turned  away  from  God  to  humanity.  This  is  the 
secret  of  his  self-satisfaction. 

He  proceeds  to  recount  his  good  deeds:  “I  fast  twice 
in  the  week,  I  give  tithes  of  all  that  I  possess.”  The 
religion  of  the  Pharisee  does  not  touch  the  soul.  He  is 
not  seeking  Godlikeness  of  character,  a  heart  filled  with 
love  and  mercy.  He  is  satisfied  with  a  religion  that  has 
to  do  only  with  the  outward  life.  His  righteousness  is 
his  own, — the  fruit  of  his  own  works,  and  judged  by  a 
human  standard. 

Whoever  trusts  in  himself  that  he  is  righteous,  will 
despise  others.  As  the  Pharisee  judges  himself  by  other 
men,  so  he  judges  other  men  by  himself.  His  righteousness 
is  estimated  by  theirs,  and  the  worse  they  are,  the  more 
righteous  by  contrast  he  appears.  His  self-righteousness 
leads  to  accusing.  “Other  men”  he  condemns  as  trans¬ 
gressors  of  God’s  law.  Thus  he  is  making  manifest  the 
very  spirit  of  Satan,  the  accuser  of  the  brethren.  With 
this  spirit  it  is  impossible  for  him  to  enter  into  communion 
with  God.  He  goes  down  to  his  house  destitute  of  the 
divine  blessing. 

The  publican  had  gone  to  the  temple  with  other 
worshipers,  but  he  soon  drew  apart  from  them,  as  unworthy 
to  unite  in  their  devotions.  Standing  afar  off,  he  “would 
not  lift  up  so  much  as  his  eyes  unto  heaven,  but  smote 
upon  his  breast,”  in  bitter  anguish  and  self-abhorrence. 
He  felt  that  he  had  transgressed  against  God,  that  he  was 
sinful  and  polluted.  He  could  not  expect  even  pity  from 
those  around  him;  for  they  looked  upon  him  with  contempt. 
He  knew  that  he  had  no  merit  to  commend  him  to  God, 
and  in  utter  self-despair  he  cried,  “God  be  merciful  to  me, 
a  sinner.”  He  did  not  compare  himself  with  others. 


152  C  hr  i  s  t’  s  Object  Lessons 

Overwhelmed  with  a  sense  of  guilt,  he  stood  as  if  alone 
in  God’s  presence.  His  only  desire  was  for  pardon  and 
peace,  his  only  plea  was  the  mercy  of  God.  And  he  was 
blessed.  “I  tell  you,”  Christ  said,  “this  man  went  down 
to  his  house  justified  rather  than  the  other.” 

The  Pharisee  and  the  publican  represent  two  great 
classes  into  which  those  who  come  to  worship  God  are 
divided.  Their  first  two  representatives  are  found  in  the 
first  two  children  that  were  born  into  the  world.  Cain 
thought  himself  righteous,  and  he  came  to  God  with  a 
thank-offering  only.  He  made  no  confession  of  sin,  and 
acknowledged  no  need  of  mercy.  But  Abel  came  with 
the  blood  that  pointed  to  the  Lamb  of  God.  He  came  as 
a  sinner,  confessing  himself  lost;  his  only  hope  was  the 
unmerited  love  of  God.  The  Lord  had  respect  to  his 
offering,  but  to  Cain  and  his  offering  He  had  not  respect. 
The  sense  of  need,  the  recognition  of  our  poverty  and  sin, 
is  the  very  first  condition  of  acceptance  with  God.  “Blessed 
are  the  poor  in  spirit;  for  theirs  is  the  kingdom  of  heaven.”1 

For  each  of  the  classes  represented  by  the  Pharisee  and 
the  publican  there  is  a  lesson  in  the  history  of  the  apostle 
Peter.  In  his  early  discipleship  Peter  thought  himself 
strong.  Like  the  Pharisee,  in  his  own  estimation  he  was 
“not  as  other  men  are.”  When  Christ  on  the  eve  of  His 
betrayal  forewarned  His  disciples,  “All  ye  shall  be  offended 
because  of  Me  this  night,”  Peter  confidently  declared, 
“Although  all  shall  be  offended,  yet  will  not  I.”2  Peter 
did  not  know  his  "own  danger.  Self-confidence  misled  him. 
He  thought  himself  able  to  withstand  temptation;  but  in  a 
few  short  hours  the  test  came,  and  with  cursing  and 
swearing  he  denied  his  Lord. 

When  the  crowing  of  the  cock  reminded  him  of  the 
words  of  Christ,  surprised  and  shocked  at  what  he  had  just 

1  Matt.  5:3 


2  Mark  14  : 27,  29 


Tw  o  W  orshipers 


153 


The  publican  “  knew  that  he  had  no  merit  to 
commend  him  to  God ,  and  in  utter  self -despair  he 
cried  1  ‘ God  be  merciful  to  me ,  a  sinner.'  ” 


154  Christ's  Object  Lessons 

done,  he  turned  and  looked  at  his  Master.  At  that  moment 
Christ  looked  at  Peter,  and  beneath  that  grieved  look,  in 
which  compassion  and  love  for  him  were  blended,  Peter 
understood  himself.  He  went  out  and  wept  bitterly.  That 
look  of  Christ’s  broke  his  heart.  Peter  had  come  to  the 
turning-point,  and  bitterly  did  he  repent  his  sin.  He  was 
like  the  publican  in  his  contrition  and  repentance,  and  like 
the  publican  he  found  mercy.  The  look  of  Christ  assured 
him  of  pardon. 

Now  his  self-confidence  was  gone.  Never  again  were 
the  old  boastful  assertions  repeated. 

Christ  after  His  resurrection  thrice  tested  Peter.  ‘‘Simon, 
son  of  Jonas,”  He  said,  “lovest  thou  Me  more  than  these?” 
Peter  did  not  now  exalt  himself  above  his  brethren.  He 
appealed  to  the  One  who  could  read  his  heart.  “Lord,” 
he  said,  “Thou  knowest  all  things;  Thou  knowest  that  I 
love  Thee.”1 

Then  he  received  his  commission.  A  work  broader  and 
more  delicate  than  had  heretofore  been  his  was  appointed 
him.  Christ  bade  him  feed  the  sheep  and  the  lambs.  In 
thus  committing  to  his  stewardship  the  souls  for  whom  the 
Saviour  had  laid  down  His  own  life,  Christ  gave  to  Peter 
the  strongest  proof  of  confidence  in  his  restoration.  The 
once  restless,  boastful,  self-confident  disciple  had  become 
subdued  and  contrite.  Henceforth  he  followed  his  Lord  in 
self-denial  and  self-sacrifice.  He  was  a  partaker  of  Christ’s 
sufferings;  and  when  Christ  shall  sit  upon  the  throne  of 
His  glory,  Peter  will  be  a  partaker  in  His  glory. 

The  evil  that  led  to  Peter’s  fall,  and  that  shut  out  the 
Pharisee  from  communion  with  God,  is  proving  the  ruin  of 
thousands  to-day.  There  is  nothing  so  offensive  to  God,  or 
so  dangerous  to  the  human  soul,  as  pride  and  self-sufficiency. 
Of  all  sins  it  is  the  most  hopeless,  the  most  incurable. 


1John  21 : 15,  17 


Two  Woi'shipers 


155 


Peter’s  fall  was  not  instantaneous,  but  gradual.  Self- 
confidence  led  him  to  the  belief  that  he  was  saved,  and 
step  after  step  was  taken  in  the  downward  path,  until  he 
could  deny  his  Master.  Never  can  we  safely  put  confidence 
in  self,  or  feel,  this  side  of  heaven,  that  we  are  secure  against 
temptation.  Those  who  accept  the  Saviour,  however  sincere 
their  conversion,  should  never  be  taught  to  say  or  to  feel 
that  they  are  saved.  This  is  misleading.  Every  one  should 
be  taught  to  cherish  hope  and  faith ;  but  even  when  we 
give  ourselves  to  Christ  and  know  that  He  accepts  us,  we  are 
not  beyond  the  reach  of  temptation.  God’s  word  declares, 
‘‘Many  shall  be  purified,  and  made  white,  and  tried.”1  Only 
he  who  endures  the  trial  will  receive  the  crown  of  life.2 

Those  who  accept  Christ,  and  in  their  first  confidence 
say,  I  am  saved,  are  in  danger  of  trusting  to  themselves. 
They  lose  sight  of  their  own  weakness  and  their  constant 
need  of  divine  strength.  They  are  unprepared  for  Satan’s 
devices,  and  under  temptation  many,  like  Peter,  fall  into  the 
very  depths  of  sin.  We  are  admonished,  “Let  him  that 
thinketh  he  standeth,  take  heed  lest  he  fall.”3  Our  only 
safety  is  in  constant  distrust  of  self,  and  dependence  on  Christ. 

It  was  necessary  for  Peter  to  learn  his  own  defects  of 
character,  and  his  need  of  the  power  and  grace  of  Christ. 
The  Lord  could  not  save  him  from  trial,  but  He  could 
have  saved  him  from  defeat.  Had  Peter  been  willing  to 
receive  Christ’s  warning,  he  would  have  been  watching  unto 
prayer.  He  would  have  walked  with  fear  and  trembling 
lest  his  feet  should  stumble.  And  he  would  have  received 
divine  help,  so  that  Satan  could  not  have  gained  the  victory. 

It  was  through  self-sufficiency  that  Peter  fell;  and  it 
was  through  repentance  and  humiliation  that  his  feet  were 
again  established.  In  the  record  of  his  experience  every 
'  repenting  sinner  may  find  encouragement.  Though  Peter 


1  Dan.  12  : 10 


2  James  1 : 12 


3i  Cor.  10  :  12 


156 


Christ's  Object  Lessons 

had  grievously  sinned,  he  was  not  forsaken..  The  words 
of  Christ  were  written  upon  his  soul,  “I  have  prayed  for 
thee,  that  thy  faith  fail  not.”1  In  his  bitter  agony  of  remorse, 
this  prayer,  and  the  memory  of  Christ’s  look  of  love  and  pity, 
gave  him  hope.  Christ  after  His  resurrection  remembered 
Peter,  and  gave  the  angel  the  message  for  the  women, 
“Go  your  way,  tell  His  disciples  and  Peter  that  He  goeth 
before  you  into  Galilee;  there  shall  ye  see  Him.”2  Peter’s 
repentance  was  accepted  by  the  sin-pardoning  Saviour. 

And  the  same  compassion  that  reached  out  to  rescue 
Peter  is  extended  to  every  soul  who  has  fallen  under 
temptation.  It  is  Satan’s  special  device  to  lead  man  into 
sin,  and  then  leave  him,  helpless  and  trembling,  fearing  to 
seek  for  pardon.  But  why  should  we  fear,  when  God  has 
said,  “Let  him  take  hold  of  My  strength,  that  he  may  make 
peace  with  Me;  and  he  shall  make  peace  with  Me”?3 
Every  provision  has  been  made  for  our  infirmities,  every 
encouragement  offered  us  to  come  to  Christ. 

Christ  offered  up  His  broken  body  to  purchase  back 
God’s  heritage,  to  give  man  another  trial.  “Wherefore  He 
is  able  also  to  save  them  to  the  uttermost  that  come  unto 
God  by  Him,  seeing  He  ever  liveth  to  make  intercession 
for  them.”4  By  His  spotless  life,  His  obedience,  His  death 
on  the  cross  of  Calvary,  Christ  interceded  for  the  lost  race. 
And  now,  not  as  a  mere  petitioner  does  the  Captain  of  our 
salvation  intercede  for  us,  but  as  a  Conqueror  claiming  His 
victory.  His  offering  is  complete,  and  as  our  Intercessor 
He  executes  His  self-appointed  work,  holding  before  God  the 
censer  containing  His  own  spotless  merits  and  the  prayers, 
confessions,  and  thanksgiving  of  His  people.  Perfumed  with 
the  fragrance  of  His  righteousness,  these  ascend  to  God  as 
a  sweet  savor.  The  offering  is  wholly  acceptable,  and 
pardon  covers  all  transgression. 

1  Luke  22:32  2  Mark  16:7  3  Isa.  27  :  5  4  Heb.  7  :  25 


Two  Worshipers 


15  7 


Christ  has  pledged  Himself  to  be  our  substitute  and 
surety,  and  He  neglects  no  one.  He  who  could  not  see 
human  beings  exposed  to  eternal  ruin  without  pouring  out 
His  soul  unto  death  in 
their  behalf,  will  look 
with  pity  and  com¬ 
passion  upon 
every  soul 
who  realizes 
that  he  can 
not  save 
himself. 


“  The  crowing  of  the  cock  reminded 
him  of  the  -words  of  Christ." 

He  will  look  upon  no  trembling 
suppliant  without  raising  him  up. 
He  who  through  His  own  atonement 


provided  for  man  an  infinite  fund  of  moral 
power,  will  not  fail  to  employ  this  power  in  our  behalf.  We 
may  take  our  sins  and  sorrows  to  His  feet;  for  He  loves  us. 
His  every  look  and  word  invites  our  confidence.  He  will 
shape  and  mold  our  characters  according  to  His  own  will. 

In  the  whole  Satanic  force  there  is  not  power  to  overcome 
one  soul  who  in  simple  trust  casts  himself  on  Christ.  “He 
giveth  power  to  the  faint;  and  to  them  that  have  no  might 
He  increaseth  strength.”1 


1  Isa.  40  :  29 


i5« 


W,  ’ 


Christ's  Object  Lessons 

“If  we  confess  our  sins,  He  is  faithful  and  just  to  forgive 
us  our  sins,  and  to  cleanse  us  from  all  unrighteousness.” 
The  Lord  says,  “Only  acknowledge  thine  iniquity,  that  thou 
hast  transgressed  against  the  Lord  thy  God.”  “Then  will  I 
sprinkle  clean  water  upon  you,  and  ye  shall  be  clean;  from  all 
your  filthiness  and  from  all  your  idols  will  I  cleanse  you.”  1 

But  we  must  have  a  knowledge  of  ourselves,  a  knowledge 
that  will  result  in  contrition,  before  we  can  find  pardon  and 
peace.  The  Pharisee  felt  no  conviction  of  sin.  The  Holy 
Spirit  could  not  work  with  him.  His  soul  was  encased  in 
a  self-righteous  armor  which  the  arrows  of  God,  barbed  and 
true-aimed  by  angel  hands,  failed  to  penetrate.  It  is  only 
he  who  knows  himself  to  be  a  sinner  that  Christ  can  save. 
He  came  “to  heal  the  broken-hearted,  to  preach  deliverance 
to  the  captives,  and  recovering  of  sight  to  the  blind,  to  set  at 
liberty  them  that  are  bruised.”2  But  “they  that  are  whole 
need  not  a  physician.” 3  We  must  know  our  real  condition, 
or  we  shall  not  feel  our  need  of  Christ’s  help.  We  must 
understand  our  danger,  or  we  shall  not  flee  to  the  refuge. 
We  must  feel  the  pain  of  our  wounds,  or  we  shall  not 
desire  healing. 

The  Lord  says,  “Because  thou  sayest,  I  am  rich,  and 
increased  with  goods,  and  have  need  of  nothing;  and  knowest 
not  that  thou  art  wretched,  and  miserable,  and  poor,  and 
blind,  and  naked:  I  counsel  thee  to  buy  of  Me  gold  tried 
in  the  fire,  that  thou  mayest  be  rich;  and  white  raiment, 
that  thou  mayest  be  clothed,  and  that  the  shame  of  thy 
nakedness  do  not  appear;  and  anoint  thine  eyes  with  eye- 
salve,  that  thou  mayest  see.”4  The  gold  tried  in  the  fire 
is  faith  that  works  by  love.  Only  this  can  bring  us  into 
harmony  with  God.  We  may  be  active,  we  may  do  much 
work;  but  without  love,  such  love  as  dwelt  in  the  heart  of 
Christ,  we  can  never  be  numbered  with  the  family  of  heaven. 

1 1  John  i  :  q;  Jer.  3  :  13  ;  Eze.  36  :  25  2  Luke  4  :  18  3  Luke  5 -.31  4  Rev.  3  : 17,  18 


1 59 


4 


Two  Worshiper  s 

No  man  can  of  himself  understand  his  errors.  “The 
heart  is  deceitful  above  all  things,  and  desperately  wicked; 
who  can  know  it?”1  The  lips  may  express  a  poverty  of 
soul  that  the  heart  does  not  acknowledge.  While  speaking 
to  God  of  poverty  of  spirit,  the  heart  may  be  swelling 
with  the  conceit  of  its  own  superior  humility  and  exalted 
righteousness.  In  one  way  only  can  a  true  knowledge  of  self 
be  obtained.  We  must  behold  Christ.  It  is  ignorance  of 
Him  that  makes  men  so  uplifted  in  their  own  righteousness. 
When  we  contemplate  His  purity  and  excellence,  we  shall 
see  our  own  weakness  and  poverty  and  defects  as  they  really 
are.  We  shall  see  ourselves  lost  and  hopeless,  clad  in 
garments  of  self-righteousness,  like  every  other  sinner.  We 
shall  see  that  if  we  are  ever  saved,  it  will  not  be  through 
our  own  goodness,  but  through  God’s  infinite  grace. 

The  prayer  of  the  publican  was  heard  because  it  showed 
dependence  reaching  forth  to  lay  hold  upon  Omnipotence. 
Self  to  the  publican  appeared  nothing  but  shame.  Thus  it 
must  be  seen  by  all  who  seek  God.  By  faith  —  faith  that 
renounces  all  self-trust  —  the  needy  suppliant  is  to  lay  hold 
upon  infinite  power. 

No  outward  observances  can  take  the  place  of  simple 
faith  and  entire  renunciation  of  self.  But  no  man  can  empty 
himself  of  self.  We  can  only  consent  for  Christ  to  accomplish 
the  work.  Then  the  language  of  the  soul  will  be,  Lord, 
take  my  heart;  for  I  can  not  give  it.  It  is  Thy  property. 
Keep  it  pure,  for  I  can  not  keep  it  for  Thee.  Save  me  in 
spite  of  myself,  my  weak,  unchristlike  self.  Mold  me,  fashion 
me,  raise  me  into  a  pure  and  holy  atmosphere,  where  the 
rich  current  of  Thy  love  can  flow  through  my  soul. 

It  is  not  only  at  the  beginning  of  the  Christian  life  that 
this  renunciation  of  self  is  to  be  made.  At  every  advance 
step  heavenward  it  is  to  be  renewed.  All  our  good  works 


!jer.  17  :g 


160  Christ's  Object  Lessons 

are  dependent  on  a  power  outside  of  ourselves.  Therefore 
there  needs  to  be  a  continual  reaching  out  of  the  heart  after 
God,  a  continual,  earnest,  heart-breaking  confession  of  sin 
and  humbling  of  the  soul  before  Him.  Only  by  constant 
renunciation  of  self  and  dependence  on  Christ  can  we  walk 
safely. 

The  nearer  we  come  to  Jesus,  and  the  more  clearly  we 
discern  the  purity  of  His  character,  the  more  clearly  we 
shall  discern  the  exceeding  sinfulness  of  sin,  and  the  less 
we  shall  feel  like  exalting  ourselves.  Those  whom  heaven 
recognizes  as  holy  ones  are  the  last  to  parade  their  own 
goodness.  The  apostle  Peter  became  a  faithful  minister  of 
Christ,  and  he  was  greatly  honored  with  divine  light  and 
power;  he  had  an  active  part  in  the  upbuilding  of  Christ’s 
church;  but  Peter  never  forgot  the  fearful  experience  of  his 
humiliation;  his  sin  was  forgiven;  yet  well  he  knew  that  for 
the  weakness  of  character  which  had  caused  his  fall  only 
the  grace  of  Christ  could  avail.  He  found  in  himself  nothing 
in  which  to  glory. 

None  of  the  apostles  or  prophets  ever  claimed  to  be 
without  sin.  Men  who  have  lived  nearest  to  God,  men 
who  would  sacrifice  life  itself  rather  than  knowingly  commit 
a  wrong  act,  men  whom  God  had  honored  with  divine  light 
and  power,  have  confessed  the  sinfulness  of  their  own  nature. 
They  have  put  no  confidence  in  the  flesh,  have  claimed  no 
righteousness  of  their  own,  but  have  trusted  wholly  in 
the  righteousness  of  Christ.  So  will  it  be  with  all  who 
behold  Christ. 

At  every  advance  step  in  Christian  experience  our 
repentance  will  deepen.  It  is  to  those  whom  the  Lord  has 
forgiven,  to  those  whom  He  acknowledges  as  His  people, 
that  He  says,  “Then  shall  ye  remember  your  own  evil 
ways,  and  your  doings  that  were  not  good,  and  shall  loathe 


Two  Worshipers  1 6 1 

yourselves  in  your  own  sight.”1  Again  He  says,  “I  will 
establish  My  covenant  with  thee,  and  thou  shalt  know 
that  I  am  the  Lord;  that  thou  mayest  remember,  and  be 
confounded,  and  never  open  thy  mouth  any  more  because 
of  thy  shame,  when  I  am  pacified  toward  thee  for  all  that 
thou  hast  done,  saith  the  Lord  God.”2  Then  our  lips  will 
not  be  opened  in  self-glorification.  We  shall  know  that  our 
sufficiency  is  in  Christ  alone.  We  shall  make  the  apostle’s 
confession  our  own,  “I  know  that  in  me  (that  is,  in  my 
flesh)  dwelleth  no  good  thing.”  “God  forbid  that  I  should 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ,  by  whom 
the  world  is  crucified  unto  me,  and  I  unto  the  world.”3 

In  harmony  with  this  experience  is  the  command, 
“Work  out  your  own  salvation  with  fear  and  trembling. 
For  it  is  God  which  worketh  in  you  both  to  will  and  to  do 
of  His  good  pleasure.”4  God  does  not  bid  you  fear  that 
He  will  fail  to  fulfil  His  promises,  that  His  patience  will 
weary,  or  His  compassion  be  found  wanting.  Fear  lest  your 
will  shall  not  be  held  in  subjection  to  Christ’s  will,  lest 
your  hereditary  and  cultivated  traits  of  character  shall 
control  your  life.  “It  is  God  which  worketh  in  you  both 
to  will  and  to  do  of  His  good  pleasure.”  Fear  lest  self 
shall  interpose  between  your  soul  and  the  great  Master- 
worker.  Fear  lest  self-will  shall  mar  the  high  purpose  that, 
through  you,  God  desires  to  accomplish.  Fear  to  trust  to 
your  own  strength,  fear  to  withdraw  your  hand  from  the 
hand  of  Christ,  and  attempt  to  walk  life’s  pathway  without 
His  abiding  presence. 

We  need  to  shun  everything  that  would  encourage  pride 
and  self-sufficiency;  therefore  we  should  beware  of  giving 
or  receiving  flattery  or  praise.  It  is  Satan’s  work  to  flatter. 
He  deals  in  flattery  as  well  as  in  accusing  and  condemnation. 
Thus  he  seeks  to  work  the  ruin  of  the  soul.  Those  who 

ix  4Eze.  36:31  2  Eze.  16:  62,  63  3  Rom.  7:18;  Gal.  6:14  4  Phil.  2  : 12,  13 


1 62  Christ's  Object  Lessons 

give  praise  to  men  are  used  by  Satan  as  his  agents.  Let 
the  workers  for  Christ  direct  every  word  of  praise  away 
from  themselves.  Let  self  be  put  out  of  sight.  Christ 
alone  is  to  be  exalted.  “Unto  Him  that  loved  us,  and 
washed  us  from  our  sins  in  His  own  blood,”1  let  every  eye 
be  directed,  and  praise  from  every  heart  ascend. 

The  life  in  which  the  fear  of  the  Lord  is  cherished  will 
not  be  a  life  of  sadness  and  gloom.  It  is  the  absence 
of  Christ  that  makes  the  countenance  sad,  and  the  life  a 
pilgrimage  of  sighs.  Those  who  are  filled  with  self-esteem 
and  self-love  do  not  feel  the  need  of  a  living,  personal  union 

with  Christ.  The  heart  that  has  not  fallen  on  the  Rock 

*  • 

is  proud  of  its  wholeness.  Men'  want  a  dignified  religion. 
They  desire  to  walk  in  a  path  wide  enough  to  take  in  their 
own  attributes.  Their  self-love,  their  love  of  popularity 
and  love  of  praise,  exclude  the  Saviour  from  their  hearts, 
and  without  Him  there  is  gloom  and  sadness.  But  Christ 
dwelling  in  the  soul  is  a  wellspring  of  joy.  For  all  who 
receive  Him,  the  very  keynote  of  the  word  of  God  is  rejoicing. 

“For  thus  saith  the  high  and  lofty  One  that  inhabiteth 
eternity,  whose  name  is  Holy:  I  dwell  in  the  high  and  holy 
place,  with  Him  also  that  is  of  a  contrite  and  humble  spirit, 
to  revive  the  spirit  of  the  humble,  and  to  revive  the  heart  of 
the  contrite  ones.”2 

It  was  when  Moses  was  hidden  in  the  cleft  of  the  rock 
that  he  beheld  the  glory  of  God.  It  is  when  we  hide  in  the 
riven  Rock  that  Christ  will  cover  us  with  His  own  pierced 
hand,  and  we  shall  hear  what  the  Lord  saith  unto  His 
servants.  To  us,  as  to  Moses,  God  will  reveal  Himself 
as  “merciful  and  gracious,  long-suffering,  and  abundant  in 
goodness  and  truth,  keeping  mercy  for  thousands,  forgiving 
iniquity  and  transgression  and  sin.”3 

The  work  of  redemption  involves  consequences  of  which 

1  Rev.  1:5  2 Isa.  57:15  3 Ex.  34:6,  7 


T  zv  o  Worshipers 


163 


it  is  difficult  for  man  to  have  any  conception.  “Eye  hath 
not  seen,  nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared  for  them  that 
love  Him.”1  As  the  sinner,  drawn  by  the  power  of  Christ, 
approaches  the  uplifted  cross,  and  prostrates  himself  before 
it,  there  is  a  new  creation.  A  new  heart  is  given  him.  He 
becomes  a  new  creature  in  Christ  Jesus.  Holiness  finds  that 
it  has  nothing  more  to  require.  God  Himself  is  “the 
justifier  of  him  which  believeth  in  Jesus.”  And  “whom  He 
justified,  them  He  also  glorified.”2  Great  as  is  the  shame 
and  degradation  through  sin,  even  greater  will  be  the  honor 
and  exaltation  through  redeeming  love.  To  human  beings 
striving  for  conformity  to  the  divine  image  there  is  imparted 
an  outlay  of  heaven’s  treasure,  an  excellency  of  power,  that 
will  place  them  higher  than  even  the  angels  who  have  never 
fallen. 

“Thus  saith  the  Lord,  the  Redeemer  of  Israel,  and  His 
Holy  One,  to  him  whom  man  despiseth,  to  him  whom  the 
nation  abhorreth,  .  .  .  Kings  shall  see  and  arise,  princes 

also  shall  worship,  because  of  the  Lord  that  is  faithful,  and 
the  Holy  One  of  Israel,  and  He  shall  choose  thee.”3 

“Lor  every  one  that  exalteth  himself  shall  be  abased; 
and  he  that  humbleth  himself  shall  be  exalted.” 


1 1  Cor.  2 : 9 


2  Rom.  3  :  26 ;  8:30 


3  Isa.  49  : 7 


“Shall  Not 
His 


God  Ave nge 
Own  f  ” 


— 

*• 


f~^HRIST  had  been  speaking  of  the  period  just  before 
^  His  second  coming,  and  of  the  perils  through  which 
His  followers  must  pass.  With  special  reference  to  that 
time  He  related  the  parable  “to  this  end,  that  men  ought 
always  to  pray,  and  not  to  faint.” 

“There  was  in  a  city,”  He  said,  “a  judge,  which  feared 
not  God,  neither  regarded  man;  and  there  was  a  widow  in 
that  city;  and  she  came  unto  him,  saying,  Avenge  me  of 
mine  adversary.  And  he  would  not  for  a  while;  but 
afterward  he  said  within  himself,  Though  I  fear  not  God, 
nor  regard  man;  yet  because  this  widow  troubleth  me,  I 
will  avenge  her,  lest  by  her  continual  coming  she  weary  me. 
And  the  Lord  said,  Hear  what  the  unjust  judge  saith.  And 
shall  not  God  avenge  His  own  elect,  which  cry  day  and 
night  unto  Him,  though  He  bear  long  with  them?  I  tell 
you  that  He  will  avenge  them  speedily.” 

The  judge  who  is  here  pictured  had  no  regard  for  right, 


(164 ) 


Base4  on  Luke  18 ;  1-8 


“Shall  Not  God  Avenge  His  Own f”  165 

nor  pity  for  suffering.  The  widow  who  pressed  her  case 
before  him  was  persistently  repulsed.  Again  and  again  she 
came  to  him,  only  to  be  treated  with  contempt,  and  to  be 
driven  from  the  judgment-seat.  The  judge  knew  that  her- 
cause  was  righteous,  and  he  could  have  relieved  her  at  once, 
but  he  would  not.  He  wanted  to  show  his  arbitrary  power, 
and  it  gratified  him  to  let  her  ask  and  plead  and  entreat  in 
vain.  But  she  would  not  fail  nor  become  discouraged. 
Notwithstanding  his  indifference  and  hard-heartedness,  she 
pressed  her  petition  until  the  judge  consented  to  attend  to 
her  case.  “Though  I  fear  not  God,  nor  regard  man,”  he 
said,  “yet  because  this  widow  troubleth  me,  I  will  avenge 
her,  lest  by  her  continual  coming  she  weary  me.”  To 
save  his  reputation,  to  avoid  giving  publicity  to  his  partial, 
one-sided  judgment,  he  avenged  the  persevering  woman. 

“And  the  Lord  said,  Hear  what  the  unjust  judge  saith. 
And  shall  not  God  avenge  His  own  elect,  which  cry  day 
and  night  unto  Him,  though  He  bear  long  with  them?  I 
tell  you  that  He  will  avenge  them  speedily.”  Christ  here 
draws  a  sharp  contrast  between  the  unjust  judge  and  God. 
The  judge  yielded  to  the  widow’s  request  merely  through 
selfishness,  that  he  might  be  relieved  of  her  importunity.  He 
felt  for  her  no  pity  or  compassion  ;  her  misery  was  nothing 
to  him.  How  different  is  the  attitude  of  God  toward  those 
who  seek  Him.  The  appeals  of  the  needy  and  distressed  are 
considered,  by  Him  with  infinite  compassion. 

The  woman  who  entreated  the  judge  for  justice  had  lost 
her  husband  by  death.  Poor  and  friendless,  she  had  no 
means  of  retrieving  her  ruined  fortunes.  So  by  sin,  man 
lost  his  connection  with  God.  Of  himself  he  has  no  means 
of  salvation.  But  in  Christ  we  are  brought  nigh  unto  the 
Father.  The  elect  of  God  are  dear  to  His  heart.  They 
are  those  whom  He  has  called  out  of  darkness  into  His 


1 66  Christ's  Object  Lessons 

marvelous  light,  to  show  forth  His  praise,  to  shine  as  lights 
amid  the  darkness  of  the  world.  The  unjust  judge  had 
no  special  interest  in  the  widow  who  importuned  him  for 
deliverance;  yet  in  order  to  rid  himself  of  her  pitiful  appeals, 
he  heard  her  plea,  and  delivered  her  from  her  adversary. 
But  God  loves  His  children  with  infinite  love.  To  Him  the 
dearest  object  on  earth  is  His  church. 

“For  the  Lord’s  portion  is  His  people;  Jacob  is  the  lot 
of  His  inheritance.  He  found  him  in  a  desert  land,  and 
in  the  waste,  howling  wilderness;  He  led  him  about,  He 
instructed  him,  He  kept  him  as  the  apple  of  His  eye.” 
“For  thus  saith  the  Lord  of  hosts:  After  the  glory  hath 
He  sent  me  unto  the  nations  which  spoiled  you;  for  he 
that  toucheth  you  toucheth  the  apple  of  His  eye.”1 

The  widow’s  prayer,  “Avenge  me” — “do  me  justice”2 — 
“of  mine  adversary,”  represents  the  prayer  of  God’s  children. 
Satan  is  their  great  adversary.  He  is  the  “accuser  of  our 
brethren,”  who  accuses  them  before  God  day  and  night.3 
He  is  continually  working  to  misrepresent  and  accuse,  to 
deceive  and  destroy  the  people  of  God.  And  it  is  for 
deliverance  from  the  power  of  Satan  and  his  agents  that  in 
this  parable  Christ  teaches  His  disciples  to  pray. 

In  the  prophecy  of  Zechariah  is  brought  to  view  Satan’s 
accusing  work,  and  the  work  of  Christ  in  resisting  the 
adversary  of  His  people.  The  prophet  says,  “He  showed 
me  Joshua  the  high  priest  standing  before  the  angel  of  the 
Lord,  and  Satan  standing  at  his  right  hand  to  resist  him. 
And  the  Lord  said  unto  Satan,  The  Lord  rebuke  thee,  O 
Satan;  even  the  Lord  that  hath  chosen  Jerusalem  rebuke 
thee:  is  not  this  a  brand  plucked  out  of  the  fire?  Now 
Joshua  was  clothed  with  filthy  garments,  and  stood  before 
the  angel.”4 

The  people  of  God  are  here  represented  as  a  criminal 

1  Dent.  32  :  9,  10  ;  Zech.  2:8  2  R.  V.  3  Rev.  12  :  ro  4  Zech.  3  :  1-3 


“ Shall  Not  God  Avenge  His  Own?” 


1 67 


f 


on  trial.  Joshua,  as  high  priest,  is  seeking  for  a  blessing 
for  his  people,  who  are  in  great  affliction.  While  he  is 
pleading  before  God,  Satan  is  standing  at  his  right  hand 
as  his  adversary.  He  is  accusing  the  children  of  God,  and 
making  their  case  appear  as  desperate  as  possible.  He 
presents  before  the  Lord  their  evil  doings  and  their  defects. 
He  shows  their  faults  and  failures,  hoping  they  will  appear 
of  such  a  character  in  the  eyes  of  Christ  that  He  will  render 
them  no  help  in  their  great  need.  Joshua,  as  the  represent¬ 
ative  of  God’s  people,  stands  under  condemnation,  clothed 
with  filthy  garments.  Aware  of  the  sins  of  his  people,  he 

is  weighed  down  with  discouragement. 

Satan  is  pressing  upon  his  soul  a  sense 
of  guiltiness  that  makes  him  feel 
almost  hopeless.  Yet  there  he 
stands  as  a  suppliant,  with 
Satan  arrayed  against  him. 
The  work  of  Satan  as 
an  accuser  began  in 
heaven.  This  has 
been  his  work  on 
earth  ever  since 
man’s  fall,  and 
it  will  be  his 
w o r k  in  a 
special 
sense 
as  we 


"And  there  was  a  -widow  in  that  A: 

city ,  and  she  came  unto  him ,  saying , 

Avenge  me  of  mine  adversary,” 


1 68  Christ's  Object  Lessons 

approach  nearer  to  the  close  of  this  world’s  history.  As 
he  sees  that  his  time  is  short,  he  will  work  with  greater 
earnestness  to  deceive  and  destroy.  He  is  angry  when  he 
sees  a  people  on  the  earth,  who,  even  in  their  weakness 
and  sinfulness,  have  respect  to  the  law  of  Jehovah.  He  is 
determined  that  they  shall  not  obey  God.  He  delights  in 
their  unworthiness,  and  has  devices  prepared  for  every  soul, 
that  all  may  be  ensnared  and  separated  from  God.  He 
seeks  to  accuse  and  condemn  God,  and  all  who  strive  to 
carry  out  His  purposes  in  this  world,  in  mercy  and  love, 
in  compassion  and  forgiveness. 

Every  manifestation  of  God’s  power  for  His  people 
arouses  the  enmity  of  Satan.  Every  time  God  works  in 
their  behalf,  Satan  with  his  angels  works  with  renewed  vigor 
to  compass  their  ruin.  He  is  jealous  of  all  who  make  Christ 
their  strength.  His  object  is  to  instigate  evil,  and  when  he 
has  succeeded,  throw  all  the  blame  upon  the  tempted  ones. 
He  points  to  their  filthy  garments,  their  defective  characters. 
He  presents  their  weakness  and  folly,  their  sins  of  ingrati¬ 
tude,  their  unlikeness  to  Christ,  which  has  dishonored  their 
Redeemer.  All  this  he  urges  as  an  argument  proving  his 
right  to  work  his  will  in  their  destruction.  He  endeavors 
to  affright  their  souls  with  the  thought  that  their  case  is 
hopeless,  that  the  stain  of  their  defilement  can  never  be 
washed  away.  He  hopes  so  to  destroy  their  faith  that 
they  will  yield  fully  to  his  temptations,  and  turn  from  their 
allegiance  to  God. 

The  Lord’s  people  can  not  of  themselves  answer  the 
charges  of  Satan.  As  they  look  to  themselves,  they  are 
ready  to  despair.  But  they  appeal  to  the  divine  Advocate. 
They  plead  the  merits  of  the  Redeemer.  God  can  be  “just, 
and  the  justifier  of  him  which  believeth  in  Jesus.”1  With 
confidence  the  Lord’s  children  cry  unto  Him  to  silence  the 


1  Rom.  3  :  26 


“Shall  Not  God  Avenge  His  Ozun ?” 


169 


accusations  of  Satan,  and  bring  to  naught  his  devices.  “Do 
me  justice  of  mine  adversary,”  they  pray;  and  with  the 
mighty  argument  of  the  cross,  Christ  silences  the  bold 
accuser. 

“The  Lord  said  unto  Satan,  The  Lord  rebuke  thee,  O 
Satan,  even  the  Lord  that  hath  chosen  Jerusalem  rebuke 
thee:  is  not  this  a  brand  plucked  out  of  the  fire?”  When 
Satan  seeks  to  cover  the  people  of  God  with  blackness,  and 
ruin  them,  Christ  interposes.  Although  they  have  sinned, 
Christ  has  taken  the  guilt  of  their  sins  upon  His  own  soul. 
He  has  snatched  the  race  as  a  brand  from  the  fire.  By  His 
human  nature  He  is  linked  with  man,  while  through  His 
divine  nature  He  is  one  with  the  infinite  God.  Help  is 
brought  within  the  reach  of  perishing  souls.  The  adversary 
is  rebuked. 

“Now  Joshua  was  clothed  with  filthy  garments,  and 
stood  before  the  angel:  and  he  answered  and  spake  unto 
those  that  stood  before  him,  saying,  Take  away  the  filthy 
garments  from  him.  And  unto  him  he  said,  Behold,  I  have 
caused  thine  iniquity  to  pass  from  thee,  and  I  will  clothe 
thee  with  change  of  raiment.  And  I  said,  Let  them  set  a 
fair  miter  upon  his  head.  So  they  set  a  fair  miter  upon  his 
head,  and  clothed  him  with  garments.”  Then  with  the 
authority  of  the  Lord  of  hosts  the  angel  made  a  solemn 
pledge  to  Joshua,  the  representative  of  God’s  people:  “If 
thou  wilt  walk  in  My  ways,  and  if  thou  wilt  keep  My  charge, 
then  thou  shalt  also  judge  My  house,  and  shalt  also  keep 
My  courts,  and  I  will  give  thee  places  to  walk  among  these 
that  stand  by,”1  —  even  among  the  angels  that  surround 
the  throne  of  God. 

Notwithstanding  the  defects  of  the  people  of  God,  Christ 
does  not  turn  away  from  the  objects  of  His  care.  He  has 
the  power  to  change  their  raiment.  He  removes  the  filthy 

1Z«ch.  3:3-7 


170  Christ's  Object  Lessons 

garments,  He  places  upon  the  repenting,  believing  ones  His 
own  robe  of  righteousness,  and  writes  pardon  against  their 
names  on  the  records  of  heaven.  He  confesses  them  as 
His  before  the  heavenly  universe.  Satan  their  adversary  is 
shown  to  be  an  accuser  and  deceiver.  God  will  do  justice 
for  His  own  elect. 

The  prayer,  “Do  me  justice  of  mine  adversary,”  applies 
not  only  to  Satan,  but  to  the  agencies  whom  he  instigates 
to  misrepresent,  to  tempt,  and  to  destroy  the  people  of  God. 
Those  who  have  decided  to  obey  the  commandments  of 
God  will  understand  by  experience  that  they  have  adver¬ 
saries  who  are  controlled  by  a  power  from  beneath.  Such 
adversaries  beset  Christ  at  every  step,  how  constantly  and 
determinedly  no  human  being  can  ever  know.  Christ’s 
disciples,  like  their  Master,  are  followed  by  continual 
temptation. 

The  Scriptures  describe  the  condition  of  the  world  just 
before  Christ’s  second  coming.  James  the  apostle  pictures 
the  greed  and  oppression  that  will  prevail.  He  says,  “Go  to 
now,  ye  rich  men,  ...  ye  have  heaped  treasure  together 
for  the  last  days.  Behold,  the  hire  of  the  laborers  who 
have  reaped  down  your  fields,  which  is  of  you  kept  back  by 
fraud,  crieth:  and  the  cries  of  them  which  have  reaped  are 
entered  into  the  ears  of  the  Lord  of  Sabaoth.  Ye  have 
lived  in  pleasure  on  the  earth,  and  been  wanton.  Ye 
have  nourished  your  hearts,  as  in  a  day  of  slaughter. 
Ye  have  condemned  and  killed  the  just;  and  he  doth  not 
resist  you.”1  This  is  a  picture  of  what  exists  to-day.  By 
every  species  of  oppression  and  extortion,  men  are  piling 
up  colossal  fortunes,  while  the  cries  of  starving  humanity 
are  coming  up  before  God. 

“Judgment  is  turned  away  backward,  and  justice  standeth 
afar  off;  for  truth  is  fallen  in  the  street,  and  equity  can  not 

1  James  5:1-6 


“Shall  Not  God  Avenge  His  Own  ?  ” 


i  n 

enter.  Yea,  truth  faileth;  and  he  that  departeth  from  evil 
maketh  himself  a  prey.”1  This  was  fulfilled  in  the  life  of 
Christ  on  earth.  He  was  loyal  to  God’s  commandments, 
setting  aside  the  human  traditions  and  requirements  which 
had  been  exalted  in  their  place.  Because  of  this  He  was 
hated  and  persecuted.  This  history  is  repeated.  The  laws 
and  traditions  of  men  are  exalted  above  the  law  of  God,  and 
those  who  are  true  to  God’s  commandments  suffer  reproach 
and  persecution.  Christ,  because  of  His  faithfulness  to  God, 
was  accused  as  a  Sabbath-breaker  and  blasphemer.  He  was 
declared  to  be  possessed  of  a  devil,  and  was  denounced  as 
Beelzebub.  In  like  manner  His  followers  are  accused  and 
misrepresented.  Thus  Satan  hopes  to  lead  them  to  sin, 
and  cast  dishonor  upon  God. 

The  character  of  the  judge  in  the  parable,  who  feared 
not  God  nor  regarded  man,  was  presented  by  Christ  to 
show  the  kind  of  judgment  that  was  then  being  executed, 
and  that  would  soon  be  witnessed  at  His  trial.  He  desires 
His  people  in  all  time  to  realize  how  little  dependence  can 
be  placed  on  earthly  rulers  or  judges  in  the  day  of  adversity. 
Often  the  elect  people  of  God  have  to  stand  before  men  in 
official  positions,  who  do  not  make  the  word  of  God  their 
guide  and  counselor,  but  who  follow  their  own  unconsecrated, 
undisciplined  impulses. 

In  the  parable  of  the  unjust  judge,  Christ  has  shown 
what  we  should  do.  “Shall  not  God  avenge  His  own  elect, 
which  cry  day  and  night  unto  Him?”  Christ,  our  example, 
did  nothing  to  vindicate  or  deliver  Himself.  He  committed 
His  case  to  God.  So  His  followers  are  not  to  accuse  or 
condemn,  or  to  resort  to  force  in  order  to  deliver  themselves. 

When  trials  qrise  that  seem  unexplainable,  we  should  not 
allow  our  peace  to  be  spoiled.  However  unjustly  we  may 
be  treated,  let  not  passion  arise.  By  indulging  a  spirit 

1  Tsa.  59  : 14,  15 


i^2  .  Christ's  Object  Lessons 

of  retaliation  we  injure  ourselves.  We  destroy  our  own 
confidence  in  God,  and  grieve  the  Holy  Spirit.  There  is 
by  our  side  a  witness,  a  heavenly  messenger,  who  will  lift 
up  for  us  a  standard  against  the  enemy.  He  will  shut 
us  in  with  the  bright  beams  of  the  Sun  of  Righteousness. 
Beyond  this  Satan  can  not  penetrate.  He  can  not  pass  this 
shield  of  holy  light. 

While  the  world  is  progressing  in  wickedness,  none  of 
us  need  flatter  ourselves  that  we  shall  have  no  difficulties. 
But  it  is  these  very  difficulties  that  bring  us  into  the  audience- 
chamber  of  the  Most  High.  We  may  seek  counsel  of  One 
who  is  infinite  in  wisdom. 

The  Lord  says,  “Call  upon  Me  in  the  day  of  trouble.”1 
He  invites  us  to  present  to  Him  our  perplexities  and  neces¬ 
sities,  and  our  need  of  divine  help.  He  bids  us  be  instant 
in  prayer.  As  soon  as  difficulties  arise,  we  are  to  offer  to 
Him  our  sincere,  earnest  petitions.  By  our  importunate 
prayers  we  give  evidence  of  our  strong  confidence  in  God. 
The  sense  of  our  need  leads  us  to  pray  earnestly,  and  our 
Heavenly  Father  is  moved  by  our  supplications. 

Often  those  who  suffer  reproach  or  persecution  for  their 
faith  are  tempted  to  think  themselves  forsaken  by  God.  In 
the  eyes  of  men  they  are  in  the  minority.  To  all  appearance 
their  enemies  triumph  over  them.  But  let  them  not  violate 
their  conscience.  He  who  has  suffered  in  their  behalf,  and 
has  borne  their  sorrows  and  afflictions,  has  not  forsaken  them. 

The  children  of  God  are  not  left  alone  and  defenseless. 
Prayer  moves  the  arm  of  Omnipotence.  Prayer  has  “subdued 
kingdoms,  wrought  righteousness,  obtained  promises,  stopped 
the  mouths  of  lions,  quenched  the  violence  of  fire” — we  shall 
know  what  this  means  when  we  hear  the  reports  of  the 
martyrs  who  died  for  their  faith, — “turned  to  flight  the 
armies  of  the  aliens.”2 

IPs.  50:15  2 Heb.  11:33,  34 


“ Shall  No  t  God  Avenge  Hi s  Own?”  173 

If  we  surrender  our  lives  to  His  service,  we  can  never  be 
placed  in  a  position  for  which  God  has  not  made  provision. 
Whatever  may  be  our  situation,  we  have  a  Guide  to  direct  our 
way;  whatever  our  perplexities,  we  have  a  sure  Counselor; 


whatever  our  sorrow,  bereavement,  or  loneliness,  we  have  a 
sympathizing  Friend.  If  in  our  ignorance  we  make  missteps, 
Christ  does  not  leave  us.  His  voice,  clear  and  distinct,  is 
heard  saying,  “I  am  the  Way,  the  Truth,  and  the  Life.”1 
‘'He  shall  deliver  the  needy  when  he  crieth;  the  poor  also, 
and  him  that  hath  no  helper.”2 

The  Lord  declares  that  He  will  be  honored  by  those  who 
draw  nigh  to  Him,  who  faithfully  do  His  service.  “Thou 


“6k?  to  now ,  ye  rich  men , 
ye  have  heaped  treasure  together 
for  the  last  days." 


IJohn  14 : 6 


2Ps.  72 :  12 


1 74 


Christ's  Object  Lessons 


wilt  keep  him  in  perfect  peace  whose  mind  is  stayed  on  Thee, 
because  he  trusteth  in  Thee.”1  The  arm  of  Omnipotence 
is  outstretched  to  lead  us  onward  and  still  onward.  Go 
forward,  the  Lord  says;  I  will  send  you  help.  It  is  for  My 
name’s  glory  that  you  ask,  and  you  shall  receive.  I  will 
be  honored  before  those  who  are  watching  for  your  failure. 
They  shall  see  My  word  triumph  gloriously.  “All  things, 
whatsoever  ye  shall  ask  in  prayer,  believing,  ye  shall  receive.”2 

Let  all  who  are  afflicted  or  unjustly  used,  cry  to  God. 
Turn  away  from  those  whose  hearts  are  as  steel,  and  make 
your  requests  known  to  your  Maker.  Never  is  one  repulsed 
who  comes  to  Him  with  a  contrite  heart.  Not  one  sincere 
prayer  is  lost.  Amid  the  anthems  of  the  celestial  choir,  God 
hears  the  cries  of  the  weakest  human  being.  We  pour  out 
our  heart’s  desire  in  our  closets,  we  breathe  a  prayer  as  we 
walk  by  the  way,  and  our  words  reach  the  throne  of  the 
Monarch  of  the  universe.  They  may  be  inaudible  to  any 
human  ear,  but  they  can  not  die  away  into  silence,  nor  can 
they  be  lost  through  the  activities  of  business  that  are  going 
on.  Nothing  can  drown  the  soul’s  desire.  It  rises  above 
the  din  of  the  street,  above  the  confusion  of  the  multitude, 
to  the  heavenly  courts.  It  is  God  to  whom  we  are  speaking, 
and  our  prayer  is  heard. 

You  who  feel  the  most  unworthy,  fear  not  to  commit 
your  case  to  God.  When  He  gave  Himself  in  Christ  for 
the  sin  of  the  world,  He  undertook  the  case  of  every  soul.. 
“He  that  spared  not  His  own  Son,  but  delivered  Him  up 
for  us  all,  how  shall  He  not  with  Him  also  freely  give  us 
all  things?”3  Will  He  not  fulfil  the  gracious  word  given 
for  our  encouragement  and  strength? 

Christ  desires  nothing  so  much  as  to  redeem  His  heritage 
from  the  dominion  of  Satan.  But  before  we  are  delivered 
from  Satan’s  power  without,  we  must  be  delivered  from  his 

J^Isa  26:3  2  Matt.  21:22  3  Rom.  8:32 


u  Shall  Not  God  Avenge  His  Own?''  17$ 

power  within.  The  Lord  permits  trials  in  order  that  we 
may  be  cleansed  from  earthliness,  from  selfishness,  from 
harsh,  unchristlike  traits  of  character.  He  suffers  the  deep 
waters  of  affliction  to  go  over  our  souls,  in  order  that  we 
may  know  Him,  and  Jesus  Christ  whom  He  has  sent,  in 
order  that  we  may  have  deep  heart-longings  to  be  cleansed 
from  defilement,  and  may  come  forth  from  the  trial  purer, 
holier,  happier.  Often  we  enter  the  furnace  of  trial  with 
our  souls  darkened  with  selfishness;  but  if  patient  under 
the  crucial  test,  we  shall  come  forth  reflecting  the  divine 
character.  When  His  purpose  in  the  affliction  is  accom¬ 
plished,  “He  shall  bring  forth  thy  righteousness  as  the  light, 
and  thy  judgment  as  the  noonday.”1 

Thei'e  is  no  danger  that  the  Lord  will  neglect  the  prayers 
of  His  people.  The  danger  is  that  in  temptation  and  trial 
they  will  become  discouraged,  and  fail  to  persevere  in  prayer. 

The  Saviour  manifested  divine  compassion  toward  the 
Syrophenician  woman.  His  heart  was  touched  as  He  saw 
her  grief.  He  longed  to  give  her  an  immediate  assurance 
that  her  prayer  was  heard;  but  He  desired  to  teach  His 
disciples  a  lesson,  and  for  a  time  He  seemed  to  neglect  the 
cry  of  her  tortured  heart.  When  her  faith  had  been  made 
manifest,  He  spoke  to  her  words  of  commendation,  and 
sent  her  away  with  the  precious  boon  she  had  asked.  The 
disciples  never  forgot  this  lesson,  and  it  is  placed  on  record 
to  show  the  result  of  persevering  prayer. 

It  was  Christ  Himself  who  put  into  that  mother’s  heart 
the  persistence  which  would  not  be  repulsed.  It  was  Christ 
who  gave  the  pleading  widow  courage  and  determination 
before  the  judge.  It  was  Christ  who,  centuries  before,  in 
the  mysterious  conflict  by  the  Jabbok,  had  inspired  Jacob 
with  the  same  persevering  faith.  And  the  confidence  which 
He  Himself  had  implanted,  He  did  not  fail  to  reward. 


1  Ps.  37  :  6 


Christ's  Object  Lessons 


if6 


He  who  dwells  in  the  heavenly  sanctuary  judges  right¬ 
eously.  His  pleasure  is  more  in  His  people,  struggling  with 
temptation  in  a  world  of  sin,  than  in  the  host  of  angels  that 
surround  His  throne. 

In  this  speck  of  a  world  the  whole  heavenly  universe 
manifests  the  greatest  interest;  for  Christ  has  paid  an  infinite 
price  for  the  souls  of  its  inhabitants.  The  world’s  Redeemer 
has  bound  earth  to  heaven  by  ties  of  intelligence;  for  the 
redeemed  of  the  Lord  are  here.  Heavenly  beings  still  visit 
the  earth,  as  in  the  days  when  they  walked  and  talked  with 
Abraham  and  with  Moses.  Amid  the  busy  activity  of  our 
great  cities,  amid  the  multitudes  that  crowd  the  thoroughfares 
and  fill  the  marts  of  trade,  where  from  morning  till  evening 
the  people  act  as  if  business  and  sport  and  pleasure  were 
all  there  is  to  life,  where  there  are  so  few  to  contemplate 
unseen  realities,  —  even  here  heaven  has  still  its  watchers 
and  its  holy  ones.  There  are  invisible  agencies  observing 
every  word  and  deed  of  human  beings.  In  every  assembly 
for  business  or  pleasure,  in  every  gathering  for  worship, 
there  are  more  listeners  than  can  be  seen  with  the  natural 
sight.  Sometimes  the  heavenly  intelligences  draw  aside  the 
curtain  which  hides  the  unseen  world,  that  our  thoughts 
may  be  withdrawn  from  the  hurry  and  rush  of  life,  to 
consider  that  there  are  unseen  witnesses  to  all  we  do  or  say. 

We  need  to  understand  better  than  we  do  the  mission 
of  the  angel  visitants.  It  would  be  well  to  consider  that  in 
all  our  work  we  have  the  co-operation  and  care  of  heavenly 
beings.  Invisible  armies  of  light  and  power  attend  the  meek 
and  lowly  ones  who  believe  and  claim  the  promises  of  God. 
Cherubim  and  seraphim  and  angels  that  excel  in  strength, — ■ 
ten  thousand  times  ten  thousand  and  thousands  of  thousands, 
— stand  at  His  right  hand,  “all  ministering  spirits,  sent  forth 
to  minister  for  them  who  shall  be  heirs  of  salvation.”1 


1  Heb.  i :  14 


u  Shall  Not  God  Avenge  His  Ownt **  iJJ 

By  these  angel  messengers  a  faithful  record  is  kept  of  the 
words  and  deeds  of  the  children  of  men.  Every  act  of 
cruelty  or  injustice  toward  God’s  people,  all  they  are  caused 
to  suffer  through  the  power  of  evil  workers,  is  registered 
in  heaven. 

“Shall  not  God  avenge  His  own  elect,  which  cry  day 
and  night  unto  Him,  though  He  bear  long  with  them  ?  I 
tell  you  that  He  will  avenge  them  speedily.” 

“Cast  not  away  therefore  your  confidence,  which  hath 
great  recompense  of  reward.  For  ye  have  need  of  patience, 
that,  after  ye  have  done  the  will  of  God,  ye  might  receive 
the  promise.  For  yet  a  little  while,  and  He  that  shall  come 
will  come,  and  will  not  tarry.”1  “Behold,  the  husbandman 
waiteth  for  the  precious  fruit  of  the  earth,  and  hath  long 
patience  for  it,  until  he  receive  the  early  and  latter  rain. 
Be  ye  also  patient;  stablish  your  hearts;  for  the  coming  of 
the  Ford  draweth  nigh.”2 

The  long-suffering  of  God  is  wonderful.  Fong  does 
justice  wait  while  mercy  pleads  with  the  sinner.  But 
“righteousness  and  judgment  are  the  establishment  of  His 
throne.”3  “The  Ford  is  slow  to  anger;”  but  He  is  “great 
in  power,  and  will  not  at  all  acquit  the  wicked:  the  Lord 
hath  His  way  in  the  whirlwind  and  in  the  storm,  and  the 
clouds  are  the  dust  of  His  feet.”4 

The  world  has  become  bold  in  transgression  of  God’s 
law.  Because  of  His  long  forbearance,  men  have  trampled 
upon  His  authority.  They  have  strengthened  one  another 
in  oppression  and  cruelty  toward  His  heritage,  saying,  “How 
doth  God  know  ?  and  is  there  knowledge  in  the  Most 
High?”5  But  there  is  a  line  beyond  which  they  can  not 
pass.  The  time  is  near  when  they  will  have  reached  the 
prescribed  limit.  Even  now  they  have  almost  exceeded 
the  bounds  of  the  long-suffering  of  God,'  the  limits  of  His 

12  1  Heb.  io  :  35-37  2James5:7,8  3  Ps.  97  :  2,  margin  4  Nahum  1:3  5  Ps.  73:11 


i;8 


Christ's  0  bj  e  c  t  L  e  s  s  6  H  $ 


grace,  the  limits  of  His  mercy.  The  Lord  will  interpose 
to  vindicate  His  own  honor,  to  deliver  His  people,  and  to 
repress  the  swellings  of  unrighteousness. 

In  Noah’s  day,  men  had  disregarded  the  law  of  God, 
until  almost  all  remembrance  of  the  Creator  had  passed 
away  from  the  earth.  Their  iniquity  reached  so  great  a 
height  that  the  Lord  brought  a  flood  of  waters  upon  the 
earth,  and  swept  away  its  wicked  inhabitants. 

From  age  to  age  the  Lord  has  made  known  the  manner 
of  His  working.  When  a  crisis  has  come,  He  has  revealed 
Himself,  and  has  interposed  to  hinder  the  working  out  of 
Satan’s  plans.  With  nations,  with  families,  and  with  indi¬ 
viduals,  He  has  often  permitted  matters  to  come  to  a  crisis, 
that  His  interference  might  become  marked.  Then  He  has 
made  manifest  that  there  is  a  God  in  Israel  who  will 
maintain  His  law  and  vindicate  His  people. 

In  this  time  of  prevailing  iniquity  we  may  know  that  the 
last  great  crisis  is  at  hand.  When  the  defiance  of  God’s 
law  is  almost  universal,  when  His  people  are  oppressed  and 
afflicted  by  their  fellow-men,  the  Lord  will  interpose. 

The  time  is  near  when  He  will  say,  “Come,  My  people, 
enter  thou  into  thy  chambers,  and  shut  thy  doors  about 
thee:  hide  thyself  as  it  were  for  a  little  moment,  until  the 
indignation  be  overpast.  For,  behold,  the  Lord  cometh  out 
of  His  place  to  punish  the  inhabitants  of  the  earth  for  their 
iniquity;  the  earth  also  shall  disclose  her  blood,  and  shall 
no  more  cover  her  slain.”1  Men  who  claim  to  be  Christians 
may  now  defraud  and  oppress  the  poor;  they  may  rob  the 
widow  and  the  fatherless;  they  may  indulge  their  Satanic 
hatred  because  they  can  not  control  the  consciences  of  God’s 
people;  but  for  all  this  God  will  bring  them  into  judgment. 
They  “shall  have  judgment  without  mercy”  that  have 
“showed  no  mercy.”2  Not  long  hence  they  will  stand  before 


1Isa.  26: 20,  21 


2  James  2:13 


“Shall  Not  God  Avenge  His  O  zvn  ?  ” 


179 


the  Judge  of  all  the  earth,  to  render  an  account  for  the  pain 
they  have  caused  to  the  bodies  and  souls  of  His  heritage. 
They  may  now  indulge  in  false  accusations,  they  may  deride 
those  whom  God  has  appointed  to  do  His  work,  they  may 
consign  His  believing  ones  to  prison,  to  the  chain-gang,  to 
banishment,  to  death ;  but  for  every  pang  of  anguish,  every  tear 
shed,  they  must  answer.  God  will  reward  them  double  for 
their  sins.  Concerning  Babylon,  the  symbol  of  the  apostate 
church,  He  says  to  His  ministers  of  judgment,  “Her  sins 
have  reached  unto  heaven,  and  God  hath  remembered  her 
iniquities.  Reward  her  even  as  she  rewarded  you,  and  double 
unto  her  double  according  to  her  works:  in  the  cup  which 
she  hath  filled  fill  to  her  double.”1 

From  India,  from  Africa,  from  China,  from  the  islands  of 
the  sea,  from  the  down-trodden  millions  of  so-called  Christian 
lands,  the  cry  of  human  woe  is  ascending  to  God.  That  cry 
will  not  long  be  unanswered.  God  will  cleanse  the  earth 
from  its  moral  corruption,  not  by  a  sea  of  water  as  in  Noah’s 
day,  but  by  a  sea  of  fire  that  can  not  be  quenched  by  any 
human  devising. 

“There  shall  be  a  time  of  trouble,  such  as  never  was 
since  there  was  a  nation  even  to  that  same  time;  and  at  that 
time  Thy  people  shall  be  delivered,  every  one  that  shall  be 
found  written  in  the  book.”2 

From  garrets,  from  hovels,  from  dungeons,  from  scaffolds, 
from  mountains  and  deserts,  from  the  caves  of  the  earth  and 
the  caverns  of  the  sea,  Christ  will  gather  His  children  to 
Himself.  On  earth  they  have  been  destitute,  afflicted,  and 
tormented.  Millions  have  gone  down  to  the  grave  loaded 
with  infamy  because  they  refused  to  yield  to  the  deceptive 
claims  of  Satan.  By  human  tribunals  the  children  of  God 
have  been  adjudged  the  vilest  of  criminals.  But  the  day  is 
near  when  “God  is  judge  Himself.”3  Then  the  decisions 

1  Rev.  18:5,6  2  Dan.  12:1  3Ps.  50:6 


i8o 


C hr i s  t's  Object  Lessons 


of  earth  shall  be  reversed.  “The  rebuke  of  His  people  shall 
He  take  away.”  White  robes  will  be  given  to  every  one  of 
them.  And  “they  shall  call  them  the  holy  people,  the 
redeemed  of  the  Lord.”1 

Whatever  crosses  they  have  been  called  to  bear,  whatever 
losses  they  have  sustained,  whatever  persecution  they  have 
suffered,  even  to  the  loss  of  their  temporal  life,  the  children 
of  God  are  amply  recompensed.  “They  shall  see  His  face; 
and  His  name  shall  be  in  their  foreheads.”  2 

1  Isa.  25:8;  Rev.  6:11;  Isa.  62  : 12  2  Rev.  22:4 


“ Behold ,  the  husbandman  waiteth  Jor 
the  precious  fruit  of  the  earth ,  and  hath  Iouq 
patience  for  it,  until  he  receive  the  early 
and  latter  rain," 


God’S  Seeking  Love 


“  I  drew  them  with  cords  of  a  man ,  with 

bands  of  love ” 


Ho  sea  n  :  4 


Copyright,  1900,  by  Pacific  Press  Publishing  Cq 
SEEKING  THE  STRAYING 


'''He  goes  to  the  very  edge 
of  the  precipice,  at  the 
risk  of  his  own  (iff." 


“This  Alan  Receiv eth 

S inner s  ” 

* 


AS  the  “publicans  and  sinners”  gathered  about  Christ, 
^  -*•  the  rabbis  expressed  their  displeasure.  “This  man 
receiveth  sinners,”  they  said,  “and  eateth  with  them.” 

By  this  accusation  they  insinuated  that  Christ  liked  to 
associate  with  the  sinful  and  vile,  and  was  insensible  to  their 
wickedness.  The  rabbis  had  been  disappointed  in  Jesus. 
Why  was  it  that  one  who  claimed  so  lofty  a  character,  did 
not  mingle  with  them,  and  follow  their  methods  of  teaching? 
Why  did  He  go  about  so  unpretendingly,  working  among  all 
classes  ?  If  He  were  a  true  prophet,  they  said,  He  would 
harmonize  with  them,  and  would  treat  the  publicans  and 
sinners  with  the  indifference  they  deserved.  It  angered  these 
guardians  of  society  that  He  with  whom  they  were  continually 
in  controversy,  yet  whose  purity  of  life  awed  and  condemned 
them,  should  meet,  in  such  apparent  sympathy,  with  social 
outcasts.  They  did  not  approve  of  His  methods.  They 
regarded  themselves  as  educated,  refined,  and  preeminently 
religious*  but  Christ’s  example  laid  bare  their  selfishness. 

£>£|.se4  oi}  Luke  :  i-io  (  185  ) 


1 86  Christ's  Object  Lessons 

It  angered  them  also  that  those  who  showed  only 
contempt  for  the  rabbis,  and  who  were  never  seen  in  the 
synagogues,  should  flock  about  Jesus,  and  listen  with  rapt 
attention  to  His  words.  The  scribes  and  Pharisees  felt  only 
condemnation  in  that  pure  presence;  how  was  it,  then,  that 
publicans  and  sinners  were  drawn  to  Jesus? 

They  knew  not  that  the  explanation  lay  in  the  very 
words  they  had  uttered  as  a  scornful  charge,  “This  man 
receiveth  sinners.”  The  souls  who  came  to  Jesus  felt  in 
His  presence  that,  even  for  them,  there  was  escape  from  the 
pit  of  sin.  The  Pharisees  had  only  scorn  and  condemnation 
for  them;  but  Christ  greeted  them  as  children  of  God, 
estranged  indeed  from  the  Father’s  house,  but  not  forgotten 
by  the  Father’s  heart.  And  their  very  misery  and  sin  made 
them  only  the  more  the  objects  of  His  compassion.  The 
farther  they  had  wandered  from  Him,  the  more  earnest  the 
longing  and  the  greater  the  sacrifice  for  their  rescue. 

All  this  the  teachers  of  Israel  might  have  learned  from  the 
sacred  scrolls  of  which  it  was  their  pride  to  be  the  keepers 
and  expounders.  Had  not  David  written, —  David,  who 
had  fallen  into  deadly  sin, — “I  have  gone  astray  like  a  lost 
sheep;  seek  Thy  servant”?1  Had  not  Micah  revealed  God’s 
love  to  the  sinner,  saying,  “Who  is  a  God  like  unto  Thee, 
that  pardoneth  iniquity,  and  passeth  by  the  transgression  of 
the  remnant  of  His  heritage?  He  retaineth  not  His  anger 
forever,  because  He  delighteth  in  mercy”?2 

THE  LOST  SHEEP 

Christ  did  not  at  this  time  remind  His  hearers  of  the 
words  of  Scripture.  He  appealed  to  the  witness  of  their 
own  experience.  The  wide-spreading  tablelands  on  the  east 
of  Jordan  afforded  abundant  pasturage  for  flocks,  and  through 
the  gorges  and  over  the  wooded  hills  had  wandered  many 

1  Ps.  119  : 176  2  Micah  7  : 18 


*  ‘  Til  i  s  JIT  an  Receiveih  Sinners ”  187 

a  lost  sheep,  to  be  searched  for  and  brought  back  by  the 
shepherd’s  care.  In  the  company  about  Jesus  there  were 
shepherds,  and  also  men  who  had  money  invested  in  flocks 
and  herds,  and  all  could  appreciate  His  illustration:  “What 
man  of  you,  having  an  hundred  sheep,  if  he  lose  one  of 
them,  doth  not  leave  the  ninety  and  nine  in  the  wilderness, 
and  go  after  that  which  is  lost,  until  he  find  it?” 

These  souls  whom  you  despise,  said  Jesus,  are  the 
property  of  God.  By  creation  and  by  redemption  they  are 
His,  and  they  are  of  value  in  His  sight.  As  the  shepherd 
loves  his  sheep,  and  can  not  rest  if  even  one  be  missing,  so, 
in  an  infinitely  higher  degree,  does  God  love  every  outcast 
soul.  Men  may  deny  the  claim  of  His  love,  they  may 
wander  from  Him,  they  may  choose  another  master;  yet 
they  are  God’s,  and  He  longs  to  recover  His  own.  He 
says,  “As  a  shepherd  seeketh  out  his  flock  in  the  day  that 
he  is  among  his  sheep  that  are  scattered;  so  will  I  seek  out 
My  sheep,  and  will  deliver  them  out  of  all  places  where 
they  have  been  scattered  in  the  cloudy  and  dark  day.”1 

In  the  parable  the  shepherd  goes  'out  to  search  for  one 
sheep,  —  the  very  least  that  can  be  numbered.  So  if  there 
had  been  but  one  lost  soul,  Christ  would  have  died  for 
that  one. 

The  sheep  that  has  strayed  from  the  fold  is  the  most 
helpless  of  all  creatures.  It  must  be  sought  for  by  the 
shepherd,  for  it  can  not  find  its  way  back.  So  with  the 
soul  that  has  wandered  away  from  God;  he  is  as  helpless  as 
the  lost  sheep,  and  unless  divine  love  had  come  to  his 
rescue,  he  could  never  find  his  way  to  God. 

The  shepherd  who  discovers  that  one  of  his  sheep  is 
missing,  does  not  look  carelessly  upon  the  flock  that  is  safely 
housed,  and  say,  “I  have  ninety  and  nine,  and  it  will  cost 
me  too  much  trouble  to  go  in  search  of  the  straying  one. 


1  Eze.  34  : 12 


1 88  C  hri  s  t's  Object  Lessons 

Let  him  come  back,  and  I  will  open  the  door  of  the  sheepfold, 
and  let  him  in.”  No;  no  sooner  does  the  sheep  go  astray 
than  the  shepherd  is  filled  with  grief  and  anxiety.  He 
counts  and  recounts  the  flock.  When  he  is  sure  that  one 
sheep  is  lost,  he  slumbers  not.  He  leaves  the  ninety  and 
nine  within  the  fold,  and  goes  in  search  of  the  straying 
sheep.  The  darker  and  more  tempestuous  the  night,  and 
the  more  perilous  the  way,  the  greater  is  the  shepherd’s 
anxiety,  and  the  more  earnest  his  search.  He  makes  every 
effort  to  find  that  one  lost  sheep. 

With  what  relief  he  hears  in  the  distance  its  first  faint 
cry.  Following  the  sound,  he  climbs  the  steepest  heights, 
he  goes  to  the  very  edge  of  the  precipice,  at  the  risk  of  his 
own  life.  Thus  he  searches,  while  the  cry,  growing  fainter, 
tells  him  that  his  sheep  is  ready  to  die.  At  last  his  effort 
is  rewarded;  the  lost  is  found.  Then  he  does  not  scold 
it  because  it  has  caused  him  so  much  trouble.  He  does 
not  drive  it  with  a  whip.  He  does  not  even  try  to  lead  it 
home.  In  his  joy  he  takes  the  trembling  creature  upon  his 
shoulders;  if  it  is  bruised  and  wounded,  he  gathers  it  in  his 
arms,  pressing  it  close  to  his  bosom,  that  the  warmth  of 
his  own  heart  may  give  it  life.  With  gratitude  that  his  search 
has  not  been  in  vain,  he  bears  it  back  to  the  fold. 

Thank  God,  He  has  presented  to  our  imagination  no 
picture  of  a  sorrowful  shepherd  returning  without  the  sheep. 
The  parable  does  not  speak  of  failure,  but  of  success,  and 
joy  in  the  recovery.  Here  is  the  divine  guarantee  that  not 
even  one  of  the  straying  sheep  of  God’s  fold  is  overlooked, 
not  one  is  left  unsuccored.  Every  one  that  will  submit  to 
be  ransomed,  Christ  will  rescue  from  the  pit  of  corruption, 
and  from  the  briers  of  sin. 

Desponding  soul,  take  courage,  even  though  you  have 
done  wickedly.  Do  not  think  that  perhaps  God  will  pardon 


“This  M  a  n  Receiveth  Sinners ”  189 

your  transgressions,  and  permit  you  to  come  into  His 
presence.  God  has  made  the  first  advance.  While  you 
were  in  rebellion  against  Him,  He  went  forth  to  seek  you. 
With  the  tender  heart  of  the  shepherd  He  left  the  ninety 
and  nine,  and  went  out  into  the  wilderness  to  find  that 
which  was  lost.  The  soul,  bruised  and  wounded  and  ready 
to  perish,  He  encircles  in  His  arms  of  love,  and  joyfully 
bears  it  to  the  fold  of  safety. 

It  was  taught  by  the  Jews  that  before  God’s  love  is 
extended  to  the  sinner,  he  must  first  repent.  In  their  view, 
repentance  is  a  work  by  which  men  earn  the  favor  of  heaven. 
And  it  was  this  thought  that  led  the  Pharisees  to  exclaim 
in  astonishment  and  anger,  “This  man  receiveth  sinners.” 
According  to  their  ideas  He  should  permit  none  to  approach 
Him  but  those  who  had  repented.  But  in  the  parable  of 
the  lost  sheep,  Christ  teaches  that  salvation  does  not  come 
through  our  seeking  after  God,  but  through  God’s  seeking 
after  us.  “There  is  none  that  understandeth,  there  is  none 
that  seeketh  after  God.  They  are  all  gone  out  of  the  way.”1 
We  do  not  repent  in  order  that  God  may  love  us,  but  He 
reveals  to  us  His  love  in  order  that  we  may  repent. 

When  the  straying  sheep  is  at  last  brought  home,  the 
shepherd’s  gratitude  finds  expression  in  melodious  songs  of 
rejoicing.  He  calls  upon  his  friends  and  neighbors,  saying 
unto  them,  “Rejoice  with  me;  for  I  have  found  my  sheep 
which  was  lost.”  So  when  a  wanderer  is  found  by  the 
great  Shepherd  of  the  sheep,  heaven  and  earth  unite  in 
thanksgiving  and  rejoicing. 

“Joy  shall  be  in  heaven  over  one  sinner  that  repen teth, 
more  than  over  ninety  and  nine  just  persons,  which  need  no 
repentance.”  You,  Pharisees,  said  Christ,  regard  yourselves 
as  the  favorites  of  heaven.  You  think  yourselves  secure 
in  your  own  righteousness.  Know,  then,  that  if  you  need 


J^Rom.  3:11,  12 


190  Christ's  Object  Lessons 

no  repentance,  My  mission  is  not  to  you.  These  poor 
souls  who  feel  their  poverty  and  sinfulness,  are  the  very 
ones  whom  I  have  come  to  rescue.  Angels  of  heaven  are 
interested  in  these  lost  ones  whom  you  despise.  You 
complain  and  sneer  when  one  of  these  souls  joins  himself 
to  Me;  but  know  that  angels  rejoice,  and  the  song  of 
triumph  rings  through  the  courts  above. 

The  rabbis  had  a  saying  that  there  is  rejoicing  in  heaven 
when  one  who  has  sinned  against  God  is  destroyed;  but 
Jesus  taught  that  to  God  the  work  of  destruction  is  a  strange 
work.  That  in  which  all  heaven  delights  is  the  restoration 
of  God’s  own  image  in  the  souls  whom  He  has  made. 

When  one  who  has  wandered  far  in  sin,  seeks  to  return 
to  God,  he  will  encounter  criticism  and  distrust.  There  are 
those  who  will  doubt  whether  his  repentance  is  genuine,  or 
will  whisper,  “He  has  no  stability;  I  do  not  believe  that 
he  will  hold  out.”  These  persons  are  doing,  not  the  work 
of  God,  but  the  work  of  Satan,  who  is  the  accuser  of  the 
brethren.  Through  their  criticisms  the  wicked  one  hopes 
to  discourage  that  soul,  and  to  drive  him  still  farther  from 
hope  and  from  God.  Let  the  repenting  sinner  contemplate 
the  rejoicing  of  heaven  over  the  return  of  the  one  that  was 
lost.  Let  him  rest  in  the  love  of  God,  and  in  no  case  be 
disheartened  by  the  scorn  and  suspicion  of  the  Pharisees.- 

The  rabbis  understood  Christ’s  parable  as  applying  to 
the  publicans  and  sinners;  but  it  has  also  a  wider  meaning. 
By  the  lost  sheep  Christ  represents  not  only  the  individual 
sinner,  but  the  one  world  that  has  apostatized,  and  has  been 
ruined  by  sin.  This  world  is  but  an  atom  in  the  vast 
dominions  over  which  God  presides;  yet  this  little  fallen 
world  —  the  one  lost  sheep  —  is  more  precious  in  His  sight 
than  are  the  ninety  and  nine  that  went  not  astray  from  the 
fold.  Christ,  t-he  loved  Commander  in  the  heavenly  courts, 


“  Th  i  s  M  a  n  Receiveth  Sinners ”  igi 

Stooped  from  His  high  estate,  laid  aside  the  glory  that  He 
had  with  the  Father,  in  order  to  save  the  one  lost  world. 
For  this  He  left  the  sinless  worlds  on  high,  the  ninety  and 
nine  that  loved  Him,  and  came  to  this  earth,  to  be  “wounded 
for  our  transgressions”  and  “bruised  for  our  iniquities.”1 
God  gave  Himself  in  His  Son  that  He  might  have  the  joy 
of  receiving  back  the  sheep  that  was  lost. 

“Behold,  what  manner  of  love  the  Father  hath  bestowed 
upon  us,  that  we  should  be  called  the  sons  of  God.”  And 
Christ  says,  “As  Thou  hast  sent  Me  into  the  world,  even 
so  have  I  also  sent  them  into  the  world,”  —  to  “fill  up  that 
which  is  behind  of  the  afflictions  of  Christ,  .  .  .  for  His 

body’s  sake,  which  is  the  church.”2  Every  soul  whom 
Christ  has  rescued  is  called  to  work  in  His  name  for  the 
saving  of  the  lost.  This  work  had  been  neglected  in  Israel. 
Is  it  not  neglected  to-day  by  those  who  profess  to  be 
Christ’s  followers  ? 

How  many  of  the  wandering  ones  have  you,  reader, 
sought  for  and  brought  back  to  the  fold  ?  When  you  turn 
from  those  who  seem  unpromising  and  unattractive,  do  you 
realize  that  you  are  neglecting  the  souls  for  whom  Christ 
is  seeking?  At  the  very  time  when  you  turn  from  them, 
they  may  be  in  the  greatest  need  of  your  compassion.  In 
every  assembly  for  worship,  there  are  souls  longing  for  rest 
and  peace.  They  may  appear  to  be  living  careless  lives, 
but  they  are  not  insensible  to  the  influence  of  the  Holy 
Spirit.  Many  among  them  might  be  won  for  Christ. 

If  the  lost  sheep  is  not  brought  back  to  the  fold,  it 
wanders  until  it  perishes.  And  many  souls  *go  down  to 
ruin  for  want  of  a  hand  stretched  out  to  save.  These  erring 
ones  may  appear  hard  and  reckless;  but  if  they  had  received 
the  same  advantages  that  others  have  had,  they  might  have 
revealed  far  more  nobility  of  soul,  and  greater  talent  for 

1  Isa.  5.3:5  2 1  John  3  :  1 ;  John  17  :  18;  Col.  1:24 


ig2  Christ's  Object  LessohS 

usefulness.  Angels  pity  these  wandering  ones.  Angels  weep, 
While  human  eyes  are  dry  and  hearts  are  closed  to  pity. 

O,  the  lack  of  deep,  soul-touching  sympathy  for  the 
tempted  and  the  erring !  O  for  more  of  Christ’s  spirit,  and 
for  less,  far  less,  of  self! 

The  Pharisees  understood  Christ’s  parable  as  a  rebuke 
to  them.  Instead  of  accepting  their  criticism  of  His  work, 
He  had  reproved  their  neglect  of  the  publicans  and  sinners. 
He  had  not  done  this  openly,  lest  it  should  close  their 
hearts  against  Him;  but  His  illustration  set  before  them  the 
very  work  which  God  required  of  them,  and  which  they 
had  failed  to  do.  Had  they  been  true  shepherds,  these 
leaders  in  Israel  would  have  done  the  work  of  a  shepherd. 
They  would  have  manifested  the  mercy  and  love  of  Christ, 
and  would  have  united  with  Him  in  His  mission.  Their 
refusal  to  do  this  had  proved  their  claims  of  piety  to  be 
false.  Now  many  rejected  Christ’s  reproof;  yet  to  some 
His  words  brought  conviction.  Upon  these,  after  Christ’s 
ascension  to  heaven,  the  Holy  Spirit  came,  and  they  united 
with  His  disciples  in  the  very  work  outlined  in  the  parable  of 
the  lost  sheep. 

THE  LOST  PIECE  OF  SILVER 

After  giving  the  parable  of  the  lost  sheep,  Christ  spoke 
another,  saying,  “What  woman  having  ten  pieces  of  silver, 
if  she  lose  one  piece,  doth  not  light  a  candle,  and  sweep 
the  house,  and  seek  diligently  till  she  find  it?” 

In  the  East  the  houses  of  the  poor  usually  consisted  of 
but  one  room,  often  windowless  and  dark.  The  room  was 
rarely  swept,  and  a  piece  of  money  falling  on  the  floor  would 
be  speedily  covered  by  the  dust  and  rubbish.  In  order  that 
it  might  be  found,  even  in  the  daytime,  a  candle  must  be 
lighted,  and  the  house  must  be  swept  diligently. 


“  This  M  a  n  Receiveth  Sinners ”  193 

The  wife’s  marriage  portion  usually  consisted  of  pieces  of 
money,  which  she  carefully  preserved  as  her  most  cherished 
possession,  to  be  transmitted  to  her  own  daughters.  The 
loss  of  one  of  these  pieces  would  be  regarded  as  a  serious 
calamity,  and  its  recovery  would  cause  great  rejoicing,  in 
which  the  neighboring  women  would  readily  share. 

“When  she  hath  found  it,”  Christ  said,  “she  calleth  her 
friends  and  her 
neighbors  to¬ 
gether,  saying, 

Rejoice  with 
me;  for  I  have 
found  the  piece 
which  I  had 
lost.  Likewise, 

I  say  unto  you, 
there  is  joy  in 
the  presence  of 
the  angels  of 
God  over  one 
sinner  that  re- 
penteth.” 

This  parable,  like  the  preceding,  sets  forth  the  loss  of 
something  which  with  proper  search  may  be  recovered,  and 
that  with  great  joy.  But  the  two  parables  represent  different 
classes.  The  lost  sheep  knows  that  it  is  lost.  It  has  left  the 
shepherd  and  the  flock,  and  it  can  not  recover  itself.  It 
represents  those  who  realize  that  they  are  separated  from 
God,  and  who  are  in  a  cloud  of  perplexity,  in  humiliation, 
and  sorely  tempted.  The  lost  coin  represents  those  who  are 
lost  in  trespasses  and  sins,  but  who  have  no  sense  of  their 
condition.  They  are  estranged  from  God,  but  they  know  it 
not.  Their  souls  are  in  peril,  but  they  are  unconscious  and 


“  What  woman  having  ten  pieces  of  silver,  if  she  lose 
one  piece ,  doth  not  light  a  candle,  and  sweep  the  house , 
and  seek  diligently  till  she  find  it  ?  ” 


13 


1 94.  Ch  rist's  Object  Lessons 

unconcerned.  In  this  parable  Christ  teaches  that  even  those 
who  are  indifferent  to  the  claims  of  God,  are  the  objects  of 
His  pitying  love.  They  are  to  be  sought  for,  that  they  may 
be  brought  back  to  God. 

The  sheep  wandered  away  from  the  fold;  it  was  lost  in 
the  wilderness  or  upon  the  mountains.  The  piece  of  silver 
was  lost  in  the  house.  It  was  close  at  hand,  yet  it  could  be 
recovered  only  by  diligent  search. 

This  parable  has  a  lesson  to  families.  In  the  household 
there  is  often  great  carelessness  concerning  the  souls  of 
its  members.  Among  their  number  may  be  one  who  is 
estranged  from  God;  but  how  little  anxiety  is  felt  lest,  in  the 
family  relationship,  there  be  lost  one  of  God’s  entrusted  gifts. 

The  coin,  though  lying  among  dust  and  rubbish,  is  a 
piece  of  silver  still.  Its  owner  seeks  it  because  it  is  of  value. 
So  every  soul,  however  degraded  by  sin,  is  in  God’s  sight 
accounted  precious.  As  the  coin  bears  the  image  and 
superscription  of  the  reigning  power,  so  man  at  his  creation 
bore  the  image  and  superscription  of  God;  and  though  now 
marred  and  dim  through  the  influence  of  sin,  the  traces 
of  this  inscription  remain  upon  every  soul.  God  desires  to 
recover  that  soul,  and  to  retrace  upon  it  His  own  image 
in  righteousness  and  holiness. 

The  woman  in  the  parable  searches  diligently  for  her  lost 
coin.  She  lights  the  candle  and  sweeps  the  house.  She 
removes  everything  that  might  obstruct  her  search.  Though 
only  one  piece  is  lost,  she  will  not  cease  her  efforts  until  that 
piece  is  found.  So  in  the  family,  if  one  member  is  lost  to 
God,  every  means  should  be  used  for  his  recovery.  On  the 
part  of  all  the  others,  let  there  be  diligent,  careful  self- 
examination.  Let  the  life-practise  be  investigated.  See  if 
there  is  not  some  mistake,  some  error  in  management,  by 
which  that  soul  is  confirmed  in  impenitence. 


“This  Man  Receive th  Sinners ” 


195 


If  there  is  in  the  family  one  child  who  is  unconscious  of 
his  sinful  state,  parents  should  not  rest.  Let  the  candle 
be  lighted.  Search  the  word  of  God,  and  by  its  light  let 
everything  in  the  home  be  diligently  examined,  to  see  why 
this  child  is  lost.  Let  parents  search  their  own  hearts, 
examine  their  habits  and  practises.  Children  are  the 
heritage  of  the  Lord,  and  we  are  answerable  to  Him  for 
our  management  of  His  property. 

There  are  fathers  and  mothers  who  long  to  labor  in 
some  foreign  mission  field ;  there  are  many 

who  are  active  in  Chris¬ 
tian  work  outside  the 
home,  while  their 
own  children  are 
strangers  to 
the  Saviour 
and  His  love. 
The  work  of 
winning  their 
children  for  Christ 

'When  she  hath  found  it,  she  calleth  her  friends 

and  her  neighbors  together,  saying,  Rejoice  with  me;  many  parents  trust  to 

for  I  have  found  the  piece  which  I  had  lost.” 

the  minister  or  the  Sabbath- 
school  teacher;  but  in  doing  this  they  are  neglecting  their 
own  God-given  responsibility.  The  education  and  training 
of  their  children  to  be  Christians  is  the  highest  service  that 
parents  can  render  to  God.  It  is  a  work  that  demands 
patient  labor,  a  lifelong  diligent  and  persevering  effort.  By 
a  neglect  of  this  trust  we  prove  ourselves  unfaithful  stewards. 
No  excuse  for  such  neglect  will  be  accepted  by  God. 

But  those  who  have  been  guilty  of  neglect,  are  not  to 
despair.  The  woman  whose  coin  was  lost  searched  until  she 
found  it.  So  in  love,  faith,  and  prayer  let  parents  work  for 
their  households,  until  with  joy  they  can  come  to  God  saying, 


196  Christ's  Object  Lessons 

“Behold,  I  and  the  children  whom  the  Lord  hath  given  me.1  1 

This  is  true  home  missionary  work,  and  it  is  as  helpful  to 
those  who  do  it  as  to  those  for  whom  it  is  done.  By  our 
faithful  interest  for  the  home  circle  we  are  fitting  ourselves 
to  work  for  the  members  of  the  LordJs  family,  with  whom,  if 
loyal  to  Christ,  we  shall  live  through  eternal  ages.  For  our 
brethren  and  sisters  in  Christ  we  are  to  show  the  same  interest 
that  as  members  of  one  family  we  have  for  one  another. 

And  God  designs  that  all  this  shall  fit  us  to  labor  for 
still  others.  As  our  sympathies  shall  broaden  and  our  love 
increase,  we  shall  find  everywhere  a  work  to  do.  God’s 
great  human  household  embraces  the  world,  and  none  of  its 
members  are  to  be  passed  by  with  neglect. 

Wherever  we  may  be,  there  the  lost  piece  of  silver  awaits 
our  search.  Are  we  seeking  for  it?  Day  by  day  we  meet 
with  those  who  take  no  interest  in  religious  things;  we  talk 
with  them,  we  visit  among  them;  do  we  show  an  interest 
in  their  spiritual  welfare?  Do  we  present  Christ  to  them  as 
the  sin-pardoning  Saviour?  With  our  own  hearts  warm 
with  the  love  of  Christ,  do  we  tell  them  about  that  love?  If 
we  do  not,  how  shall  we  meet  these  souls,  —  lost,  eternally 
lost, —  when  with  them  we  stand  before  the  throne  of  God? 

The  value  of  a  soul,  who  can  estimate?  Would  you 
know  its  worth,  go  to  Gethsemane,  and  there  watch  with 
Christ  through  those  hours  of  anguish,  when  He  sweat  as 
it  were  great  drops  of  blood.  Look  upon  the  Saviour 
uplifted  on  the  cross.  Hear  that  despairing  cry,  “My  God, 
My  God,  why  hast  thou  forsaken  Me?”2  Look  upon  the 
wounded  head,  the  pierced  side,  the  marred  feet  Remember 
that  Christ  risked  all.  For  our  redemption,  heaven  itself 
was  imperiled.  At  the  foot  of  the  cross,  remembering  that 
for  one  sinner  Christ  would  have  laid  down  His  life,  you 
may  estimate  the  value  of  a  soul. 


1  Isa.  8 : 18 


2  Mark  15  :  34 


“ This  Man  Receiveth  Sinners ”  igy 

If  you  are  in  communion  with  Christ,  you  will  place  His 
estimate  upon  every  human  being.  You  will  feel  for  others 
the  same  deep  love  that  Christ  has  felt  for  you.  Then  you 
will  be  able  to  win,  not  drive,  to  attract,  not  repulse,  those 
for'  whom  He  died.  None  would  ever  have  been  brought 
back  to  God  if  Christ  had  not  made  a  personal  effort  for 
them;  and  it  is  by  this  personal  work  that  we  can  rescue 
souls.  When  you  see  those  who  are  going  down  to  death, 
you  will  not  rest  in  quiet  indifference  and  ease.  The  greater 
their  sin  and  the  deeper  their  misery,  the  more  earnest  and 
tender  will  be  your  efforts  for  their  recovery.  You  will 
discern  the  need  of  those  who  are  suffering,  who  have  been 
sinning  against  God,  and  who  are  oppressed  with  a  burden 
of  guilt.  Your  heart  will  go  out  in  sympathy  for  them,  and 
you  will  reach  out  to  them  a  helping  hand.  In  the  arms,  of 
your  faith,  and  love  you  will  bring  them  to  Christ.  You 
will  watch  over  and  encourage  them,  and  your  sympathy 
and  confidence  will  make  it  hard  for  them  to  fall  from  their 
steadfastness. 

In  this  work  all  the  angels  of  heaven  are.  ready  to 
co-operate.  All  the  resources  of  heaven  are  at  the  command 
of  those  who  are  seeking  to  save  the  lost.  Angels  will  help 
you  to  reach  the  most  careless  and  the  most  hardened. 
And  when  one  is  brought  back  to  God,  all  heaven  is  made 
glad;  seraphs  and  cherubs  touch  their  golden  harps,  and 
sing  praises  to  God  and  the  Lamb  for  their  mercy  and 
loving-kindness  to  the  children  of  men. 


“Lost,  and  Is  Found” 


^PHE  parables  of  the  lost  sheep,  the  lost  coin,  and  the 
prodigal  son,  bring  out  in  distinct  lines  God’s  pitying 
iove  for  those  who  are  straying  from  Him.  Although  they 
have  turned  away  from  God,  He  does  not  leave  them  in 
their  misery.  He  is  full  of  kindness  and  tender  pity  toward 
all  who  are  exposed  to  the  temptations  of  the  artful  foe. 

In  the.  parable  of  the  prodigal  son  is  presented  the  Lord’s 
dealing  with  those  who  have  once  known  the  Father’s  love, 
but  who  have  allowed  the  tempter  to  lead  them  captive  at 
his  will. 

“A  certain  man  had  two  sons;  and  the  younger  of  them 
said  to  his  father,  Father,  give  me  the  portion  of  goods  that 
falleth  to  me.  And  he  divided  unto  them  his  living.  And 
not  many  days  after  the  younger  son  gathered  all  together, 
and  took  his  journey  into  a  far  country.” 

This  younger  son  had  become  weary  of  the  restraint  of  his 
father’s  house.  He  thought  that  his  liberty  was  restricted. 
His  father’s  love  and  care  for  him  were  misinterpreted,  and 
he  determined  to  follow  the  dictates  of  his  own  inclination. 

The  youth  acknowledges  no  obligation  to  his  father, 


(198) 


Based  on  Luke  15':  11-32 


“Lost,  and  Is  Found ” 


199 


♦ 


and  expresses  no  gratitude;  yet  he  claims  the  privilege  of 
a  child  in  sharing  his  father’s  goods.  The  inheritance  that 
would  fall  to  him  at  his  father’s  death  he  desires  to  receive 
now.  He  is  bent  on  present  enjoyment,  and  cares  not  for 
the,  future. 

% 

Having  obtained  his  patrimony,  he  goes  into  “a  far 
country,”  away  from  his  father’s  home.  With  money  in 
plenty,  and  liberty  to  do 
as  he  likes,  he 
flatters  himself 
that  the  desire 
of  his  heart  is 
reached.  There 
is  no  one  to  say, 

Do  not  do  this, 
for  it  will  be  an 
injury  to  your¬ 
self;  or,  Do  this, 
because  it  is 
right.  Evil  com 
panions  help  him 
to  plunge  ever  ♦ 
deeper  into  sin, 
and  he  wastes  his 
“substance  with 
riotous  living.” 

The  Bible  tells  of 
men,  who,  “professing  them 
selves  to  be  wise,”  “became  fools;”1  and  this  is  the  history 
of  the  young  man  of  the  parable.  The  wealth  which  he 
has  selfishly  claimed  from  his  father  he  squanders  upon 
harlots.  The  treasure  of  his  young  manhood  is  wasted. 
The  precious  years  of  life,  the  strength  of  intellect,  the 


Not  many  days  after  the  younger  son  gathered  all 
together,  and  took  his  journey  into  a  far  country. 


1  Rom,  1 :  22 


200  Christ's  Object  Lessons, 

bright  visions  of  youth,  the  spiritual  aspirations, —  all  are 
consumed  in  the  fires  of  lust. 

A  great  famine  arises,  he  begins  to  be  in  want,  and  he 
joins  himself  to  a  citizen  of  the  country,  who  sends  him 
into  the  field  to  feed  swine.  To  a  Jew  this  was  the  most 
menial  and  degrading  of  employments.  The  youth  who  has 
boasted  of  his  liberty,  now  finds  himself  a  slave.  He  is  in 
the  worst  of  bondage, —  “holden  with  the  cords  of  his  sins.”1 
The  glitter  and  tinsel  that  enticed  him  have  disappeared,  and 
he  feels  the  burden  of  his  chain.  Sitting  upon  the  ground, 
in  that  desolate  and  famine-stricken  land,  with  no  companions 
but  the  swine,  he  is  fain  to  fill  himself  with  the  husks  on 
which  the  beasts  are  fed.  Of  the  gay  companions  who 
flocked  about  him  in  his  prosperous  days,  and  ate  and  drank 
at  his  expense,  there  is  not  one  left  to  befriend  him.  Where 
now  is  his  riotous  joy?  Stilling  his  conscience,  benumbing 
his  sensibilities,  he  thought  himself  happy;  but  now,  with 
money  spent,  with  hunger  unsatisfied,  with  pride  humbled, 
with  his  moral  nature  dwarfed,  with  his  will  weak  and 
untrustworthy,  with  his  finer  feelings  seemingly  dead,  he 
is  the  most  wretched  of  mortals. 

What  a  picture  here  of  the  sinner’s  state!  Although 
surrounded  with  the  blessings  of  His  love,  there  is  nothing 
that  the  sinner,  bent  on  self-indulgence  and  sinful  pleasure, 
desires  so  much  as  separation  from  God.  Like  the  ungrateful 
son,  he  claims  the  good  things  of  God  as  his  by  right.  He 
takes  them  as  a  matter  of  course,  and  makes  no  return  of 
gratitude,  renders  no  service  of  love.  As  Cain  went  out 
from  the  presence  of  the  Lord  to  seek  his  home;  as  the 
prodigal  wandered  into  the  “far  country,”  so  do  sinners  seek 
happiness  in  forgetfulness  of  God. 2 

Whatever  the  appearance  may  be,  every  life,,  centered  in 
self  is  squandered.  Whoever  attempts  to  live  apart  frorp 


1  Prov.  5  :  22 


2  Rom.  1 :  28 


“Lost,  and  Is  F  o  u  n  d” 


201 


God,  is  wasting  his  substance.  He  is  squandering  the 
precious  years,  squandering  the  powers  of  mind  and  heart 
and  soul,  and  working  to  make  himself  bankrupt  for  eternity. 
The  man  who  separates  from  God  that  he  may  serve  himself, 
is  the  slave  of  mammon.  The  mind  that  God  created  for  the 


no  companions  but  the  swine." 

companionship  of  angels,  has  become  degraded  to  the  service 
of  that  which  is  earthly  and  bestial.  This  is  the  end  to  which 
self-serving  tends. 

If  you  have  chosen  such  a  life,  you  know  that  you  are 
spending  money  for  that  which  is  not  bread,  and  labor  for  that 
which  satisfieth  not.  There  come  to  you  hours  when  you 
realize  your  degradation.  Alone  in  the  far  country,  you  feel 
your  misery,  and  in  despair  you  cry,  “O  wretched  man  that 
I  am!  who  shall  deliver  me  from  the  body  of  this  death?”1 
It  is  the  statement  of  a  universal  truth  which  is  contained  in 
the  prophet’s  words,  “Cursed  be  the  man  that  trusteth 
in  man,  and  maketh  flesh  his  arm,  and  whose  heart  departeth 
from  the  Lord.  For  he  shall  be  like  the  heath  in  the  desert, 
and  shall  not  see  when  good  cometh;  but  shall  inhabit  the 
parched  places  in  the  wilderness,  in  a  salt  land  and  not 


1  Rom.  7  :  24 


202 


Christ's  Object  Lessons 


inhabited.”1  God  “maketh  His  sun  to  rise  on  the  evil  and  on 
the  good,  and  sendeth  rain  on  the  just  and  on  the  unjust;”2 
but  men  have  the  power  to  shut  themselves  away  from 
sunshine  and  shower.  So  while  the  Sun  of  Righteousness 
shines,  and  the  showers  of  grace  fall  freely  for  all,  we  may, 
by  separating  ourselves  from  God,  still  “inhabit  the  parched 
places  in  the  wilderness.” 

The  love  of  God  still  yearns  over  the  one  who  has  chosen 
to  separate  from  Him,  and  He  sets  in  operation  influences 
to  bring  him  back  to  the  Father’s  house.  The  prodigal 
son  in  his  wretchedness  “came  to  himself.”  The  deceptive 
power  that  Satan  had  exercised  over  him  was  broken.  He 
saw  that  his  suffering  was  the  result  of  his  own  folly, 
and  he  said,  “How  many  hired  servants  of  my  father’s 
have  bread  enough  and  to  spare,  and  I  perish  with  hunger! 
I  will  arise  and  go  to  my  father.”  Miserable  as  he  was, 
the  prodigal  found  hope  in  the  conviction  of  his  father’s 
love.  It  was  that  love  which  was  drawing  him  toward 
home.  So  it  is  the  assurance  of  God’s  love  that  constrains 
the  sinner  to  return  to  God.  “The  goodness  of  God 
leadeth  thee  to  repentance.” 3  A  golden  chain,  the  mercy 
and  compassion  of  divine  love,  is  passed  around  every 
imperiled  soul.  The  Lord  declares,  “I  have  loved  thee 
with  an  everlasting  love;  therefore  with  loving-kindness 
have  I  drawn  thee.”4 

The  son  determines  to  confess  his  guilt.  He  will  go  to 
his  father,  saying,  “I  have  sinned  against  heaven,  and  before 
thee,  and  am  no  more  worthy  to  be  called  thy  son.”  But 
he  adds,  showing  how  stinted  is  his  conception  of  his  father’s 
love,  “Make  me  as  one  of  thy  hired  servants.” 

The  young  man  turns  from  the  swine  herds  and  the 
husks,  and  sets  his  face  toward  home.  Trembling  with 
weakness,  and  faint  from  hunger,  he  presses  eagerly  on  his 

Jjer.  17:5,  6  2 Matt.  5  : 45  3Rom.  2:4  4Je r.  31 :  3 


“Lost,  and  Is  Found ” 


203 


way.  He  has  no  covering  to  conceal  his  rags;  but  his 
misery  has  conquered  pride,  and  he  hurries  on  to  beg  a 
servant’s  place  where  he  was  once  a  child. 

Little  did  the  gay,  thoughtless  youth,  as  he  went  out 
from  his  father’s  gate,  dream  of  the  ache  and  longing  left  in 
that  father’s  heart.  When  he  danced  and  feasted  with  his 
wild  companions,  little  did  he  think  of  the  shadow  that  had 
fallen  on  his  home.  And  now  as  with  weary  and  painful 
steps  he  pursues  the  homeward  way, 
he  knows  not  that  one  is  watching 
for  his  return.  But  while  he  is  yet 
“a  great  way  off,”  the  father  discerns 
his  form.  Love  is  of  quick  sight. 

Not  even  the  degradation  of 
the  years  of  sin  can  con¬ 
ceal  the  son  from  the 
father’s  eyes.  He 
“had  compassion,  and 
ran,  and  fell  on  his 
neck”  in  a  long, 
clinging,  tender 
embrace. 

T  h  e  father 
will  permit  no 
contemptuous 
eye  to  mock  at 
his  son’s  misery 
and  tatters.  He 
takes  from  his 
own  shoulders 
the  broad,  rich 
mantle,  and  wraps 
it  around  the  son’s 


. 


< 


"While  he  is 
yet  a  great 
7oay  off,  his 
father  dis¬ 
cerns  his 
form.  I.ove 
is  of  quick 
sight," 


« 


204 


Christ's  Object  Lessons 


wasted  form,  and  the  youth  sobs  out  his  repentance,  saying, 
“Father,  I  have  sinned  against  heaven,  and  in  thy  sight,  and 
am  no  more  worthy  to  be  called  thy  son.”  The  father 
holds  him  close  to  his  side,  and  brings  him  home.  No 
opportunity  is  given  him  to  ask  a  servant’s  place.  He  is  a 
son,  who  shall  be  honored  with  the  best  the  house  affords,  and 
whom  the  waiting  men  and  women  shall  respect  and  serve. 

The  father  said  to  his  servants,  “Bring  forth  the  best 
robe,  and  put  it  on  him;  and  put  a  ring  on  his  hand,  and 
shoes  on  his  feet;  and  bring  hither  the  fatted  calf,  and  kill  it; 
and  let  us  eat  and  be  merry;  for  this  my  son  was  dead,  and 
is  alive  again;  he  was  lost,  and  is  found.  And  they  began 
to  be  merry.” 

In  his  restless  youth  the  prodigal  looked  upon  his  father 
as  stern  and  severe.  How  different  his  conception  of  him 
now!  So  those  who  are  deceived  by  Satan  look  upon  God 
as  hard  and  exacting.  They  regard  Him  as  watching  to 
denounce  and  condemn,  as  unwilling  to  receive  the  sinner 
so  long  as  there  is  a  legal  excuse  for  not  helping  him.  His 
law  they  regard  as  a  restriction  upon  men’s  happiness,  a 
burdensome  yoke  from  which  they  are  glad  to  escape.  But 
he  whose  eyes  have  been  opened  by  the  love  of  Christ  will 
behold  God  as  full  of  compassion.  He  does  not  appear  as  a 
tyrannical,  relentless  being,  but  as  a  father  longing  to  embrace 
his  repenting  son.  The  sinner  will  exclaim  with  the  psalmist, 
“Like  as  a  father  pitieth  his  children,  so  the  Lord  pitieth 
them  that  fear  Him.”1 

In  the  parable  there  is  no  taunting,  no  casting  up  to 
the  prodigal  of  his  evil  course.  The  son  feels  that  the 
past  is  forgiven  and  forgotten,  blotted  out  forever.  And  so 
God  says  to  the  sinner,  “I  have  blotted  out,  as  a  thick 
cloud,  thy  transgressions,  and,  as  a  cloud,  thy  sins.”2  “I 
will  forgive  their  iniquity,  and  I  will  remember  their  sin 


1  Ps.  103 : 13 


2  Isa.  44  :  22 


/ 


“Lost,  and  Is  Found ”  205 

no  more.”1  “Let  the  wicked  forsake  his  way,  and  the 
unrighteous  man  his  thoughts;  and  let  him  return  unto 
the  Lord,  and  He  will  have  mercy  upon  him;  and  to  our 
God,  for  He  will  abundantly  pardon.”  “In  those  days, 
and  in  that  time,  saith  the  Lord,  the  iniquity  of  Israel  shall 
be  sought  for,  and  there  shall  be  none;  and  the  sins  of 
Judah,  and  they  shall  not  be  found.”2 

What  assurance  here,  of  God’s  willingness  to  receive  the 
repenting  sinner!  Have  you,  reader, 
chosen  your  own  way?  Have  you 
wandered  far  from  God?  Have 
you  sought  to  feast  upon  the 
fruits  of  transgression,  only  to 
find  them  turn  to  ashes  upon 
your  lips  ?  And  now,  your 
substance  spent,  your  life-plans 
thwarted,  and  your  hopes  dead, 
do  you  sit  alone  and  desolate  ? 

Now  that  voice  which  has  long 
been  speaking  to  your  heart, 
but  to  which  you  would  not 
listen,  comes  to  you  distinct 
and  clear,  “Arise  ye,  and  de¬ 
part;  for  this  is  not  your  rest; 
because  it  is  polluted,  it  shall 
destroy  you,  even  with  a  sore 
destruction.”3  Return  to  your 
Father’s  house.  He  invites 
you,  saying,  “Return  unto  Me; 
for  I  have  redeemed  thee.”4 

Do  not  listen  to  the  enemy’s  suggestion  to  stay  away 
from  Christ  until  you  have  made  yourself  better;  until  you 
are  good  enough  to  come  to  God.  If  you  wait  until  then, 

JJer.  31:34  2  Isa.  55  :  7  ;  Jer.  50:  20  3Micah2:io  4  Isa.  44:  22 


“ He  takes  from  his  own  shoulders  the  broad, 
rich  mantle,  and  wraps  it  around  the  son's  wasted 
form,  and  the  youth  sobs  out  his  repentance." 


20 6  Christ's  Object  Lessons 

you  will  never  come.  When  Satan  points  to  your  filthy 
garments,  repeat  the  promise  of  Jesus,  “Him  that  cometh 
to  Me  I  will  in  no  wise  cast  out.”1  Tell  the  enemy  that 
the  blood  of  Jesus  Christ  cleanses  from  all  sin.  Make  the 
prayer  of  David  your  own,  “Purge  me  with  hyssop,  and  I 
shall  be  clean;  wash  me,  and  I  shall  be  whiter  than  snow.”2 

Arise  and  go  to  your  Father.  He  will  meet  you  a 
great  way  off.  If  you  take  even  one  step  toward  Him 
in  repentance,  He  will  hasten  to  enfold  you  in  PI  is  arms 
of  infinite  love.  His  ear  is  open  to  the  cry  of  the  contrite 
soul.  The  very  first  reaching  out  of  the  heart  after  God  is 
known  to  Him.  Never  a  prayer  is  offered,  however  faltering, 
never  a  tear  is  shed,  however  secret,  never  a  sincere  desire 
after  God  is  cherished,  however  feeble,  but  the  Spirit  of  God 
goes  forth  to  meet  it.  Even  before  the  prayer  is  uttered, 
or  the  yearning  of  the  heart  made  known,  grace  from  Christ 
goes  forth  to  meet  the  grace  that  is  working  upon  the 
human  soul. 

Your  Heavenly  Father  will  take  from  you  the  garments 
defiled  by  sin.  In  the  beautiful  parabolic  prophecy  of 
Zechariah,  the  high  priest  Joshua,  standing  clothed  in  filthy 
garments  before  the  angel  of  the  Lord,  represents  the  sinner. 
And  the  word  is  spoken  by  the  Lord,  “Take  away  the 
filthy  garments  from  him.  And  unto  him  He  said,  Behold, 
I  have  caused  thine  iniquity  to  pass  from  thee,  and  I  will 
clothe  thee  with  change  of  raiment.  ...  So  they  set  a 
fair  miter  upon  his  head,  and  clothed  him  with  garments.”3 
Even  so  God  will  clothe  you  with  “the  garments  of 
salvation,”  and  cover  you  with  “the  robe  of  righteousness.” 
“Though  ye  have  lien  among  the  pots,  yet  shall  ye  be  as 
the  wings  of  a  dove  covered  with  silver,  and  her  feathers 
with  yellow  gold.”4 

He  will  bring  you  into  His  banqueting  house,  and  His 

1  John  6:37  2Ps.  51:7  3Zech.  3:4,  5  4  Isa.  61  : 10;  Ps.  68  : 13 


“Lost,  and  Is  Pound ”  2oJ 

banner  over  you  shall  be  love.1  “If  thou  wilt  walk  in  My 
ways,”  He  declares,  “I  will  give  thee  places  to  walk  among 
these  that  stand  by,”2  —  even  among  the  holy  angels  that 
surround  His  throne. 

“As  the  bridegroom  rejoiceth  over  the  bride,  so  shall 
thy  God  rejoice  over  thee.”  “He  will  save,  He  will  rejoice 
over  thee  with  joy;  He  will  rest  in  His  love;  He  will  joy 
over  thee  with  singing.”3  And  heaven  and  earth  shall  unite 
in  the  Father’s  song  of  rejoicing:  “For  this  My  son  was 
dead,  and  is  alive  again;  he  was  lost,  and  is  found.” 

Thus  far  in  the  Saviour’s  parable  there  is  no  discordant 
note  to  jar  the  harmony  of  the  scene  of  joy;  but  now 
Christ  introduces  another  element.  When  the  prodigal 
came  home,  the  elder  son  “was  in  the  field;  and  as  he 
came  and  drew  nigh  to  the  house,  he  heard  music  and 
dancing.  And  he  called  one  of  the  servants,  and  asked  what 
these  things  meant.  And  he  said  unto  him,  Thy  brother 
is  come;  and  thy  father  hath  killed  the  fatted  calf,  because 
he  hath  received  him  safe  and  sound.  And  he  was  angry, 
and  would  not  go  in.”  This  elder  brother  has  not  been 
sharing  in  his  father’s  anxiety  and  watching  for  the  one  that 
was  lost.  He  shares  not,  therefore,  in  the  father’s  joy  at 
the  wanderer’s  return.  The  sounds  of  rejoicing  kindle  no 
gladness  in  his  heart.  He  inquires  of  a  servant  the  reason 
of  the  festivity,  and  the  answer  excites  his  jealousy.  He 
will  not  go  in  to  welcome  his  lost  brother.  The  favor  shown 
the  prodigal  he  regards  as  an  insult  to  himself. 

When  the  father  comes  out  to  remonstrate  with  him,  the 
pride  and  malignity  of  his  nature  are  revealed.  He  dwells 
upon  his  own  life  in  his  father’s  house  as  a  round  of 
unrequited  service,  and  then  places  in  mean  contrast  the 
favor  shown  to  the  son  just  returned.  He  makes  it  plain 
that  his  own  service  has  been  that  of  a  servant  rather 

1  Cant.  2:4  2Zech.  3:7  3  Isa.  62:5;  Zeph.  3  : 17 


Christ's  Object  Lessons 


208 


than  a  son.  When  he 
should  have  found  an 
abiding  joy  in  his 
father’s  pres¬ 
ence,  his  mind 
has  rested  up¬ 
on  the  profit 
to  accrue  from 
his  circum¬ 
spect  life.  His 
words  s  h  o  w 
that  it  is  for 
this  he  has 
foregone  the 
pleasures  of 
sin.  Now  if 
this  brother  is 
to  share  in  the 
father’s  gifts, 
the  elder  son 
counts  that  he  him¬ 
self  has  been  wronged. 
He  grudges  his  brother  the 
favor  shown  him.  He  plainly 
shows  that  had  he  been  in  the  father’s  place,  he  would  not 
have  received  the  prodigal.  He  does  not  even  acknowledge 
him  as  a  brother,  but  coldly  speaks  of  him  as  “thy  son.” 

Yet  the  father  deals  tenderly  with  him.  “Son,”  he  says, 
“thou  art  ever  with  me,  and  all  that  I  have  is  thine.” 
Through  all  these  years  of  your  brother’s  outcast  life,  have 
you  not  had  the  privilege  of  companionship  with  me? 

Everything  that  could  minister  to  the  happiness  of  his 
children  was  freely  theirs.  The  son  need  have  no  question 


“He  called  one  of  the  servants ,  and  asked 
what  these  things  meant .  .  .  .  And  he  was 
angry,  and  would  not  go  in 


“Lost,  and  Is  Found ” 


209 


of  gift  or  reward.  “All  that  I  have  is  thine.”  You  have 
only  to  believe  my  love,  and  take  the  gift  that  is  freely 
bestowed. 

One  son  had  for  a  time  cut  himself  off  from  the  household, 
not  discerning  the  father’s  love.  But  now  he  has  returned, 
and  the  tide  of  joy  sweeps  away  every  disturbing  thought. 
“This  thy  brother  was  dead,  and  is  alive  again;  and  was 
lost,  and  is  found.” 

Was  the  elder  brother  brought  to  see  his  own  mean, 
ungrateful  spirit?  Did  he  come  to  see  that  though  his 
brother  had  done  wickedly,  he  was  his  brother  still?  Did 
the  elder  brother  repent  of  his  jealousy  and  hard-heartedness? 
Concerning  this,  Christ  was  silent.  For  the  parable  was  still 
enacting,  and  it  rested  with  His  hearers  to  determine  what  the 
outcome  should  be. 

By  the  elder  son  were  represented  the  unrepenting  Jews 
of  Christ’s  day,  and  also  the  Pharisees  in  every  age,  who 
look  with  contempt  upon  those  whom  they  regard  as 
publicans  and  sinners.  Because  they  themselves  have  not 
gone  to  great  excesses  in  vice,  they  are  filled  with  self- 
righteousness.  Christ  met  these  cavilers  on  their  own 
ground.  Like  the  elder  son  in  the  parable,  they  had  enjoyed 
special  privileges  from  God.  They  claimed  to  be  sons  in 
God’s  house,  but  they  had  the  spirit  of  the  hireling.  They 
were  working,  not  from  love,  but  from  hope  of  reward.  In 
their  eyes,  God  was  an  exacting  taskmaster.  They  saw 
Christ  inviting  publicans  and  sinners  to  receive  freely  the  gift 
of  His  grace, —  the  gift  which  the  rabbis  hoped  to  secure 
only  by  toil  and  penance, —  and  they  were  offended.  The 
prodigal’s  return,  which  filled  the  Father’s  heart  with  joy, 
only  stirred  them  to  jealousy. 

In  the  parable  the  father’s  remonstrance  with  the  elder 
son  was  Heaven’s  tender  appeal  to  the  Pharisees.  “All  that 


14 


2lO 


Christ's  Object  Lessons 


I  have  is  thine,” — not  as  wages,  but  as  a  gift.  Like  the 
prodigal,  you  can  receive  it  only  as  the  unmerited  bestowal 
of  the  Father’s  love. 

Self-righteousness  not  only  leads  men  to  misrepresent 
God,  but  makes  them  cold-hearted  and  critical  toward  their 
brethren.  The  elder  son,  in  his  selfishness  and  jealousy, 
stood  ready  to  watch  his  brother,  to  criticize  every  action, 
and  to  accuse  him  for  the  least  deficiency.  He  would  detect 
every  mistake,  and  make  the  most  of  every  wrong  act.  Thus 
he  would  seek  to  justify  his  own  unforgiving  spirit.  Many 
to-day  are  doing  the  same  thing.  While  the  soul  is  making 
its  very  first  struggles  against  a  flood  of  temptations,  they, 
stand  by,  stubborn,  self-willed,  complaining,  accusing.  They 
may  claim  to  be  children  of  God,  but  they  are  acting  out  the 
spirit  of  Satan.  By  their  attitude  toward  their  brethren, 
these  accusers  place  themselves  where  God  can  not  give 
them  the  light  of  His  countenance. 

Many  are  constantly  questioning,  “Wherewith  shall  I 
come  before  the  Lord,  and  bow  myself  before  the  high  God? 
Shall  I  come  before  Him  with  burnt-offerings,  with  calves  of 
a  year  old?  Will  the  Lord  be  pleased  with  thousands 
of  rams,  or  with  ten  thousands  of  rivers  of  oil?”  But  “He 
hath  showed  thee,  O  man,  what  is  good ;  and  what  doth  the 
Lord  require  of  thee,  but  to  do  justly,  and  to  love  mercy, 
and  to  walk  humbly  with  thy  God?”1 

This  is  the  service  that  God  has  chosen, — “to  loose  the 
bands  of  wickedness,  to  undo  the  heavy  burdens,  and  to  let 
the  oppressed  go  free,  and  that  ye  break  every  yoke, 
and  that  thou  hide  not  thyself  from  thine  own  flesh.”2  When 
you  see  yourselves  as  sinners  saved  only  by  the  love  of  your 
Heavenly  Father,  you  will  have  tender  pity  for  others  who 
are  suffering  in  sin.  You  wiil  no  longer  meet  misery 
and  repentance  with  jealousy  and  censure.  When  the  ice 


1  Micah  6 :  6-8 


2  Isa.  58  :6,  7 


“Lost,  and  Is  Found ” 


21 1 


of  selfishness  is  melted  from  your  hearts,  you  will  be  in 
sympathy  with  God,  and  will  share  His  joy  in  the  saving 
of  the  lost. 

It  is  true  that  you  claim  to  be  a  child  of  God;  but  if  this 
claim  be  true,  it  is  “thy  brother”  that  was  “dead,  and  is 
alive  again;  and  was  lost,  and  is  found.”  He  is  bound  to  you 
by  the  closest  ties;  for  God  recognizes  him  as  a  son.  Deny 
your  relationship  to  him,  and  you  show  that  you  are  but  a 
hireling  in  the  household,  not  a  child  in  the  family  of  God. 

Though  you  will  not  join  in  the  greeting  to  the  lost,  the 
joy  will  go  on,  the  restored  one  will  have  his  place  by  the 
Father’s  side  and  in  the  Father’s  work.  He  that  is  forgiven 
much,  the  same  loves  much.  But  you  will  be  in  the  darkness 
without.  For  “he  that  loveth  not  knoweth  not  God;  for 
God  is  love.”1 


1 1 John  4  :  8 


“Spare  It  This  Year  Also” 


HRIST  in  His  teaching  linked  with  the  warning  of 
^  judgment  the  invitation  of  mercy.  “The  Son  of  man 
is  not  come,”  He  said,  “to  destroy  men’s  lives,  but  to  save 
them.”  “God  sent  not  His  Son  into  the  world  to  condemn 
the  world;  but  that  the  world  through  Him  might  be  saved.”1 
His  mission  of  mercy,  in  its  relation  to  God’s  justice  and 
judgment,  is  illustrated  in  the  parable  of  the  barren  fig-tree. 

Christ  had  been  warning  the  people  of  the  coming  of  the 
kingdom  of  God,  and  He  had  sharply  rebuked  their  ignorance 
and  indifference.  The  signs  in  the  sky,  which  foretold  the 
weather,  they  were  quick  to  read;  but  the  signs  of  the  times, 
which  so  clearly  pointed  to  His  mission,  were  not  discerned. 

But  men  were  as  ready  then  as  men  are  now  to  conclude 
that  they  themselves  are  the  favorites  of  heaven,  and  that  the 
message  of  reproof  is  meant  for  another.  The  hearers  told 
Jesus  of  an  event  which  had  just  caused  great  excitement. 
Some  of  the  measures  of  Pontius  Pilate,  the  governor  of 
Judea,  had  given  offense  to  the  people.  There  had  been 

(212)  Based  on  Luke  13  : 1-9  1  Luke  9 :  56 ;  John  3:  17 


“Spare  It  This  Year  Also ” 


213 


a  popular  tumult  in  Jerusalem,  and  Pilate  had  attempted  to 
quell  this  by  violence.  On  one  occasion  his  soldiers  had 
even  invaded  the  precincts  of  the  temple,  and  had  cut  down 
some  Galilean  pilgrims  in  the  very  act  of  slaying  their 
sacrifices.  The  Jews  regarded  calamity  as  a  judgment  on 
account  of  the  sufferer’s  sin,  and  those  who  told  of  this  act 
of  violence  did  so  with  secret  satisfaction.  In  their  view 
their  own  good  fortune  proved  them  to  be  much  better,  and 
therefore  more  favored  by  God,  than  were  these  Galileans. 
They  expected  to  hear  from  Jesus  words  of  condemnation 
for  these  men,  who,  they  doubted  not,  richly  deserved  their 
punishment. 

The  disciples  of  Christ  did  not  venture  to  express  their 
ideas  until  they  had  heard  the  opinion  of  their  Master.  He 
had  given  them  pointed  lessons  in  reference  to  judging  other 
men’s  characters,  and  measuring  retribution  according  to  their 
finite  judgment.  Yet  they  looked  for  Christ  to  denounce 
these  men  as  sinners  above  others.  Great  was  their  surprise 
at  His  answer. 

Turning  to  the  multitude,  the  Saviour  said,  “Suppose  ye 
that  these  Galileans  were  sinners  above  all  the  Galileans, 
because  they  suffered  such  things?  I  tell  you,  Nay;  but, 
except  ye  repent,  ye  shall  all  likewise  perish.”  These 
startling  calamities  were  designed  to  lead  them  to  humble 
their  hearts,  and  to  repent  of  their  sins.  The  storm  of 
vengeance  was  gathering,  which  was  soon  to  burst  upon  all 
who  had  not  found  a  refuge  in  Christ. 

As  Jesus  talked  with  the  disciples  and  the  multitude,  He 
looked  forward  with  prophetic  glance,  and  saw  Jerusalem 
besieged  with  armies.  He  heard  the  tramp  of  the  aliens 
marching  against  the  chosen  city,  and  saw  the  thousands 
upon  thousands  perishing  in  the  siege.  Many  of  the  Jews 
were,  like  those  Galileans,  slain  in  the  temple  courts,  in  the 


214 


Chri  s  t’  s  Object  Lessons 


very  act  of  offering  sacrifice.  The  calamities  that  had  fallen 
upon  individuals  were  warnings  from  God  to  a  nation  equally 
guilty.  “Except  ye  repent,”  said  Jesus,  “ye  shall  all  likewise 
perish.”  For  a  little  time  the  day  of  probation  lingered  for 
them.  There  was  still  time  for  them  to  know  the  things 
that  belonged  to  their  peace. 

“A  certain  man,”  He  continued,  “had  a  fig-tree  planted 
in  his  vineyard;  and  he  came  and  sought  fruit  thereon, 
and  found  none.  Then  said  he  unto  the  dresser  of  his 
vineyard,  Behold,  these  three  years  I  come  seeking  fruit  on 
this  fig-tree,  and  find  none:  cut  it  down;  why  cumbereth 
it  the  ground?” 

Christ’s  hearers  could  not  misunderstand  the  application 
of  His  words.  David  had  sung  of  Israel  as  the  vine  brought 
out  of  Egypt.  Isaiah  had  written,  “The  vineyard  of  the 
Lord  of  hosts  is  the  house  of  Israel,  and  the  men  of  Judah 
His  pleasant  plant.”1  The  generation  to  whom  the  Saviour 
had  come  were  represented  by  the  fig-tree  in  the  Lord’s 
vineyard, —  within  the  circle  of  His  special  care  and  blessing. 

God’s  purpose  toward  His  people,  and  the  glorious 
possibilities  before  them,  had  been  set  forth  in  the  beautiful 
words,  “That  they  might  be  called  trees  of  righteousness, 
the  planting  of  the  Lord,  that  He  might  be  glorified.”2  The 
dying  Jacob,  under  the  Spirit  of  inspiration,  had  said  of  his 
best-loved  son,  “Joseph  is  a  fruitful  bough,  even  a  fruitful 
bough  by  a  well;  whose  branches  run  over  the  wall.”  And 
he  said,  “The  God  of  thy  father”  “shall  help  thee,”  the 
Almighty  “shall  bless  thee  with  blessings  of  heaven  above, 
blessings  of  the  deep  that  lieth  under.”3  So  God  had 
planted  Israel  as  a  goodly  vine  by  the  wells  of  life.  He 
had  made  His  vineyard  “in  a  very  fruitful  hill.”  He  had 
“fenced  it,  and  gathered  out  the  stones  thereof,  and  planted 
it  with  the  choicest  vine.”4 

1  Isa.  5:7  2  Isa. -61:3  3  Gen.  49:  22,  23  4  Isa.  5:1,2 


“ Spare  It  This  Year  Also ” 


215 


“And  He  looked  that  it  should  bring  forth  grapes,  and 
it  brought  forth  wild  grapes.”1  The  people  of  Christ’s  day 
made  a  greater  show  of  piety  than  did  the  Jews  of  earlier 
ages,  but  they  were  even  more  destitute  of  the  sweet  graces 
of  the  Spirit  of  God.  The  precious  fruits  of  character  that 
made  the  life  of  Joseph  so  fragrant  and  beautiful,  were  not 
manifest  in  the  Jewish  nation. 

God  in  His  Son  had  been  seeking  fruit,  and  had  found 
none.  Israel  was  a  cumberer  of  the  ground.  Its  very 
existence  was  a  curse;  for  it  filled  the  place  in  the  vineyard 
that  a  fruitful  tree  might  fill.  It  robbed  the  world  of  the 

blessings  that  God  designed  to  give. 
The  Israelites  had  misrepresented  God 
among  the  nations..  They  were  not 
merely  useless,  but  a  decided  hindrance. 
To  a  great  degree  their  religion  was 
misleading,  and  wrought  ruin  instead 
of  salvation. 

In  the  parable  the  dresser 
of  the  vineyard  does  not  ques¬ 
tion  the  sentence  that  the  tree, 
if  it  remained  fruitless,  should 
be  cut  down;  but  he  knows 
and  shares  the  owner’s  interest 
in  that  barren  tree.  Nothing 
could  give  him  greater  joy 
than  to  see  its  growth  and 
fruitfulness.  He  responds 
to  the  desire  of  the  owner, 
saying,  “  Let  it  alone  this 
year  also,  till  I  shall  dig 
about  it,  and  dung  it;  and 
if  it  bear  fruit,  well.” 

1Isa.  5 :  2 


Pilate' s  “  soldiers  .  .  .  had  cut  down  some  Galilean 
pilgrims  in  the  very  act  0/  slaying  their  sacrifices .” 


2l6 


Christ's  Object  Lessons 


The  gardener  does  not  refuse  to  minister  to  so  unprom¬ 
ising  a  plant.  He  stands  ready  to  give  it  still  greater  care. 
He  will  make  its  surroundings  most  favorable,  and  will 
lavish  upon  it  every  attention. 

The  owner  and  the  dresser  of  the  vineyard  are  one  in  their 
interest  in  the  fig-tree.  So  the  Father  and  the  Son  were  one 
in  their  love  for  the  chosen  people.  Christ  was  saying  to 
His  hearers  that  increased  opportunities  would  be  given  them. 
Every  means  that  the  love  of  God  could  devise  would  be 
put  in  operation  that  they  might  become  trees  of  righteous¬ 
ness,  bringing  forth  fruit  for  the  blessing  of  the  world. 

Jesus  did  not  in  the  parable  tell  the  result  of  the 
gardener’s  work.  At  that  point  His  story  was  cut  short. 
Its  conclusion  rested  with  the  generation  that  heard  His 
words.  To  them  the  solemn  warning  was  given,  “If  not,  then 
after  that  thou  shalt  cut  it  down.”  Upon  them  it  depended 
whether  the  irrevocable  words  should  be  spoken.  The  day 
of  wrath  was  near.  In  the  calamities  that  had  already 
befallen  Israel,  the  owner  of  the  vineyard  was  mercifully 
forewarning  them  of  the  destruction  of  the  unfruitful  tree. 

The  warning  sounds  down  along  the  line  to  us  in  this 
generation.  Are  you,  O  careless  heart,  a  fruitless  tree  in 
the  Lord’s  vineyard?  Shall  the  words  of  doom  erelong  be 
spoken  of  you?  How  long  have  you  received  His  gifts? 
How  long  has  He  watched  and  waited  for  a  return  of  love? 
Planted  in  His  vineyard,  under  the  watchful  care  of  the 
gardener,  what  privileges  are  yours!  How  often  has  the 
tender  gospel  message  thrilled  your  heart!  You  have  taken 
the  name  of  Christ,  you  are  outwardly  a  member  of  the 
church  which  is  His  body,  and  yet  you  are  conscious  of  no 
living  connection  with  the  great  heart  of  love.  The  tide  of 
His  life  does  not  flow  through  you.  The  sweet  graces  of  His 
character,  “the  fruits  of  the  Spirit,”  are  not  seen  in  your  life. 


“ Spare  It  This  Year  Also ” 


217 


“  Then  said  he  unto  the  dresser  0/  his  vineyard.  Behold,  these  three  years  1  come  seeking 
fruit  on  this  Jig-tree,  and  find  none:  cut  it  down:  why  cumbereth  it  the  ground.1" 

You  realize,  though  it  may  be  but  dimly,  that  you  are  a 
cumberer  of  the  ground.  Yet  in  His  great  mercy  God  has 
not  cut  you  down.  He  does  not  look  coldly  upon  you. 
He  does  not  turn  away  with  indifference,  or  leave  you  to 


The  barren  tree  receives  the  rain  and  the  sunshine  and 
the  gardener’s  care.  It  draws  nourishment  from  the  soil. 
But  its  unproductive  boughs  only  darken  the  ground,  so 

that  fruit-bearing  plants  can  not 
flourish  in  its  shadow.  So 
God’s  gifts,  lavished  on  you, 
convey  no  blessing  to 
the  world.  You  are 


robbing  others 
of  privileges 
that,  but  for 


you, 

be 


might 

theirs. 


218 


Christ's  Object  Lessons 


destruction.  Looking  upon  you  He  cries,  as  He  cried  so 
many  centuries  ago  concerning  Israel,  “How  shall  I  give 
thee  up,  Ephraim?  How  shall  I  deliver  thee,  Israel?  .  .  . 

I  will  not  execute  the  fierceness  of  Mine  anger.  I  will 
not  return  to  destroy  Ephraim;  for  I  am  God,  and  not 
man.”1  The  pitying  Saviour  is  saying  concerning  you, 
Spare  it  this  year  also,  till  I  shall  dig  about  it  and  dress  it. 

With  what  unwearied  love  did  Christ  minister  to  Israel 
during  the  period  of  added  probation.  Upon  the  cross  He 
prayed,  “Father,  forgive  them;  for  they  know  not  what 
they  do.”2  After  His  ascension  the  gospel  was  preached 
first  at  Jerusalem.  There  the  Holy  Spirit  was  poured  out. 
There  the  first  gospel  church  revealed  the  power  of  the 
risen  Saviour.  There  Stephen  —  “his  face  as  it  had  been 
the  face  of  an  angel”  3 — bore  his  testimony  and  laid  down 
his  life.  All  that  heaven  itself  could  give  was  bestowed. 
“What  could  have  been  done  more  to  My  vineyard,”  Christ 
said,  “that  I  have  not  done  in  it?”4  So  His  care  and  labor 
for  you  are  not  lessened,  but  increased.  Still  He  says,  “I 
the  Lord  do  keep  it;  I  will  water  it  every  moment;  lest 
any  hurt  it,  I  will  keep  it  night  and  day.”5 

“If  it  bear  fruit,  well;  and  if  not,  then  after  that”  — 

The  heart  that  does  not  respond  to  divine  agencies 
becomes  hardened  until  it  is  no  longer  susceptible  to  the 
influence  of  the  Holy  Spirit.  Then  it  is  that  the  word  is 
spoken,  “Cut  it  down;  why  cumbereth  it  the  ground?” 

To-day  He  invites  you:  “O  Israel,  return  unto  the 
Lord  thy  God.  ...  I  will  heal  their  backsliding,  I 
will  love  them  freely.  ...  I  will  be  as  the  dew  unto 
Israel;  he  shall  grow  as  the  lily,  and  cast  forth  his  roots  as 
Lebanon.  .  .  .  They  that  dwell  under  his  shadow  shall 

return;  they  shall  revive  as  the  corn,  and  grow  as  the 
vine.  .  .  .  From  Me  is  thy  fruit  found.”6 

Roseau:  8,  9  2  Luke  23 134  3  Acts  6 115  4  Isa.  5:4  5  Isa.  27:3  6Hoseai4:i-8 


cc 


Go  into  the  Highw ay s 


an 


d  H 


e 


es 


y  t 


7  'HE  Saviour  was  a  guest  at  the  feast  of  a  Pharisee. 

He  accepted  invitations  from  the  rich  as  well  as  the 
poor,  and,  according  to  His  custom,  He  linked  the  scene 
before  Him  with  His  lessons  of  truth.  Among  the  Jews 
the  sacred  feast  was  connected  with  all  their  seasons  of 
national  and  religious  rejoicing.  It  was  to  them  a  type  of 
the  blessings  of  eternal  life.  The  great  feast  at  which  they 
were  to  sit  down  with  Abraham,  Isaac,  and  Jacob,  while 
the  Gentiles  stood  without,  and  looked  on  with  longing  eyes, 
was  a  theme  on  which  they  delighted  to  dwell.  The  lesson 
of  warning  and  instruction  which  Christ  desired  to  give, 
He  now  illustrated  by  the  parable  of  a  great  supper.  The 
blessings  of  God,  both  for  the  present  and  for  the  future 
life,  the  Jews  thought  to  shut  up  to  themselves.  They 
denied  God’s  mercy  to  the  Gentiles.  By  the  parable  Christ 
showed  that  they  were  themselves,  at  that  very  time,  reject¬ 
ing  the  invitation  of  mercy,  the  call  to  God’s  kingdom. 


Based  on  Luke  14  :  r,  12-24 


(219) 


220 


Chri  s  t’s  Object  Lessons 


He  showed  that  the  invitation  which  they  had  slighted  was 
to  be  sent  to  those  whom  they  despised,  those  from  whom 
they  had  drawn  away  their  garments,  as  if  they  were  lepers 
to  be  shunned. 

In  choosing  the  guests  for  his  feast,  the  Pharisee  had 
consulted  his  own  selfish  interest.  Christ  said  to  him, 
“When  thou  makest  a  dinner  or  a  supper,  call  not  thy 
friends,  nor  thy  brethren,  neither  thy  kinsmen,  nor  thy  rich 
neighbors,  lest  they  also  bid  thee  again,  and  a  recompense 
be  made  thee.  But  when  thou  makest  a  feast,  call  the  poor, 
the  maimed,  the  lame,  the  blind:  and  thou  shalt  be  blessed; 
for  they  can  not  recompense  thee:  for  thou  shalt  be  recom¬ 
pensed  at  the  resurrection  of  the  just.” 

Christ  was  here  repeating  the  instruction  He 
had  given  to  Israel  through  Moses.  At 
their  sacred  feasts  the  Lord  had 
directed  that  “the  stranger,  and 
the  fatherless,  and  the  widow, 
which  are  within  thy  gates, 
shall  come,  and  shall  eat, 
and  be  satisfied.” 1 
These  gatherings 
were  to  be  as 
object-lessons  to 
Israel.  Being  thus 
taught  the  joy  of 
true  hospitality, 
the  people  were 
throughout  the 
year  to  care  for  the 
bereaved  and  the 
poor.  And  these 
feasts  had  a  wider 

1  Deut.  14  :  29 


“I  have  bought  a  piece  of  ground,  and  I  must  needs 
go  and  see  it;  I  pray  thee  have  me  excused.'’ 


“Go  m  to  the  Highzvays ”  221 

lesson.  The  spiritual  blessings  given  to  Israel  were  not  for 
themselves  alone.  God  had  given  the  bread  of  life  to  them, 
that  they  might  break  it  to  the  world. 

This  work  they  had  not  fulfilled.  Christ’s  words  were 
a  rebuke  to  their  selfishness.  To  the  Pharisees  His  words 
were  distasteful.  Hoping  to  turn  the  conversation  into 
another  channel,  one  of  them,  with  a  sanctimonious  air, 
exclaimed,  “Blessed  is  he  that  shall  eat  bread  in  the  kingdom 
of  God.”  This  man  spoke  with  great  assurance,  as  if  he 
himself  were  certain  of  a  place  in  the  kingdom.  His  attitude 
was  similar  to  the  attitude  of  those  who  rejoice  that  they 
are  saved  by  Christ,  when  they  do  not  comply  with  the 
conditions  upon  which  salvation  is  promised.  His  spirit 
was  like  that  of  Balaam  when  he  prayed,  “Let  me  die  the 
death  of  the  righteous,  and  let  my  last  end  be  like  his.  M 
The  Pharisee  was  not  thinking  of  his  own  fitness  for  heaven, 
but  of  what  he  hoped  to  enjoy  in  heaven.  His  remark  was 
designed  to  turn  away  the  minds  of  the  guests  at  the  feast 
from  the  subject  of  their  practical  duty.  He  thought  to 
carry  them  past  the  present  life  to  the  remote  time  of  the 
resurrection  of  the  just. 

Christ  read  the  heart  of  the  pretender,  and,  fastening  His 
eyes  upon  him,  He  opened  before  the  company  the  character 
and  value  of  their  present  privileges.  He  showed  them  that 
they  had  a  part  to  act  at  that  very  time,  in  order  to  share 
in  the  blessedness  of  the  future. 

“A  certain  man,”  He  said,  “made  a  great  supper,  and 
bade  many.”  When  the  time  of  the  feast  arrived,  the  host 
sent  his  servant  to  the  expected  guests  with  a  second 
message,  “Come;  for  all  things  are  now  ready.”  But  a 
strange  indifference  was  shown.  “All  with  one  consent 
began  to  make  excuse.  The  first  said  unto  him,  I  have 
bought  a  piece  of  ground,  and  I  must  needs  go  and  see  it; 

1  Num.  23  :  xo 


222 


Christ's  Object  Lessons 


I  pray  thee  have  me  excused.  And  another  said,  I  hpve 
bought  five  yoke  of  oxen,  and  I  go  to  prove  them;  I  pray 
thee  have  me  excused.  And  another  said,  I  have  married 
a  wife,  and  therefore  I  can  not  come.” 

None  of  the  excuses  were  founded  on  a  real  necessity. 
The  man  who  “must  needs  go  and  see”  his  piece  of  ground, 
had  already  purchased  it.  His  haste  to  go  and  see  it  was 
due  to  the  fact  that  his  interest  was  absorbed  in  his  purchase. 
The  oxen,  too,  had  been  bought.  The  proving  of  them 
was  only  to  satisfy  the  interest  of  the  buyer.  The  third 
excuse  had  no  more  semblance  of  reason.  The  fact  that  the 
intended  guest  had  married  a  wife  need  not  have  prevented 
his  presence  at  the  feast.  His  wife  also  would  have  been 
made  welcome.  But  he  had  his  own  plans  for  enjoyment, 
and  these  seemed  to  him  more  desirable  than  the  feast  he 
had  promised  to  attend.  He  had  learned  to  find  pleasure 
in  other  society  than  that  of  the  host.  He  did  not  ask  to 
be  excused,  made  not  even  a  pretense  of  courtesy  in  his 
refusal.  The  “I  can  not”  was  only  a  veil  for  the  truth, — “I 
do  not  care  to  come.” 

All  the  excuses  betray  a  preoccupied  mind.  To  these 
intended  guests  other  interests  had  become  all-absorbing. 
The  invitation  they  had  pledged  themselves  to  accept  was 
put  aside,  and  the  generous  friend  was  insulted  by  their 
indifference. 

By  the  great  supper,  Christ  represents  the  blessings 
offered  through  the  gospel.  The  provision  is  nothing  less 
than  Christ  Himself.  He  is  the  bread  that  comes  down 
from  heaven;  and  from  Him  the  streams  of  salvation  flow. 
The  Lord’s  messengers  had  proclaimed  to  the  Jews  the 
advent  of  the  Saviour;  they  had  pointed  to  Christ  as  “the 
Lamb  of  God,  which  taketh  away  the  sin  of  the  world.”1 
In  the  feast  He  had  provided,  God  offered  to  them  the 


1John  x : 29 


u  Go  into  the  Highways  ” 


223 


greatest  gift  that  Heaven  can  bestow, —  a  gift  that  is  beyond 
computation.  The  love  of  God  had  furnished  the  costly 
banquet,  and  had  provided  inexhaustible  resources.  “If  any 
man  eat  of  this  bread,”  Christ  said,  “he  shall  live  forever.”1 

But  in  order  to  accept  the  invitation  to  the  gospel  feast, 
they  must  make  their  worldly  interests  subordinate  to  the 
one  purpose  of  receiving  Christ  and  His  righteousness.  God 
gave  all  for  man,  and  He  asks  him  to  place  His  service 
above  every  earthly  and  selfish  consideration. 

1 

He  can  not  accept  a  divided  heart.  The 

heart  that  is  absorbed  in 
earthly  affections  can  not 
be  given  up  to  God. 
The  lesson  is  for  all 
time.  We  are  to 
follow  the  Lamb 
of  God  whither¬ 
soever  He  goeth. 
His  guidance  is  to 
be  chosen,  His  com¬ 
panionship  valued,  above 
the  companionship  of  earthly 
friends.  Christ  says,  “He  that 
loveth  father  or  mother  more  than 
Me  is  not  worthy  of  Me,  and  he  that 
loveth  son  or  daughter  more  than  Me  is  not  worthy  of  Me.”2 

Around  the  family  board,  when  breaking  their  daily 
bread,  many  in  Christ’s  day  repeated  the  words,  “Blessed 
is  he  that  shall  eat  bread  in  the  kingdom  of  God.”  But 
Christ  showed  how  difficult  it  was  to  find  guests  for  the 
table  provided  at  infinite  cost.  Those  who  listened  to  His 
words  knew  that  they  had  slighted  the  invitation  of  mercy. 
To  them  worldly  possessions,  riches,  and  pleasures  were 


"I  have  bought  Jive  yoke  of  oxen., 
and  I  go  to  prove  them;  I  fray  thee 
have  me  excused .” 


Ijohn  6:51 


2  Matt.  10 :  37 


224 


Christ's  Object  Lessons 


all-absorbing.  With  one  consent  they  had  made  excuse. 

So  it  is  now.  The  excuses  urged  for  refusing  the 
invitation  to  the  feast  cover  the  whole  ground  of  excuses 
for  refusing  the  gospel  invitation.  Men  declare  that  they 
can  not  imperil  their  worldly  prospects  by  giving  attention 
to  the  claims  of  the  gospel.  They  count  their  temporal 
interests  as  of  more  value  than  the  things  of  eternity.  The 
very  blessings  they  have  received  from  God  become  a  barrier 
to  separate  their  souls  from  their  Creator  and  Redeemer. 
They  will  not  be  interrupted  in  their  worldly  pursuits,  and 
they  say  to  the  messenger  of  mercy,  “Go  thy  way  for  this 
time;  when  I  have  a  convenient  season,  I  will  call  for  thee.”1 
Others  urge  the  difficulties  that  would  arise  in  their  social 
relations  should  they  obey  the  call  of  God.  They  say  they 
can  not  afford  to  be  out  of  harmony  with  their  relatives  and 
acquaintances.  Thus  they  prove  themselves  to  be  the  very 
actors  described  in  the  parable.  The  Master  of  the  feast 
regards  their  flimsy  excuses  as  showing  contempt  for  His 
invitation. 

The  man  who  said,  “I  have  married  a  wife,  and  therefore 
I  carr  not  come,”  represents  a  large  class.  Many  there  are 
who  allow  their  wives  or  their  husbands  to  prevent  them 
from  heeding  the  call  of  God.  The  husband  says,  “I  can 
not  obey  my  convictions  of  duty  while  my  wife  is  opposed 
to  it.  Her  influence  would  make  it  exceedingly  hard  for 
me  to  do  so.”  The  wife  hears  the  gracious  call,  “Come; 
for  all  things  are  now  ready,”  and  she  says,  “T  pray  thee 
have  me  excused.’  My  husband  refuses  the  invitation  of 
mercy.  He  says  that  his  business  stands  in  the  way.  I 
must  go  with  my  husband,  and  therefore  I  can  not  come.” 
The  children’s  hearts  are  impressed.  They  desire  to  come. 
But  they  love  their  father  and  mother,  and  since  these  do  not 
heed  the  gospel  call,  the  children  think  that  they  can  not 

1  Acts  24  :  25 


“Go  into  the  High  w  ay  s  ’  ’ 


225 


be  expected  to  come.  They  too  say,  “Have  me  excused.” 

All  these  refuse  the  Saviour’s  call  because  they  fear 
division  in  the  family  circle.  They  suppose  that  in  refusing 
to  obey  God  they  are  insuring  the  peace  and  prosperity  of 
the  home;  but  this  is 
a  delusion.  Those 
who  sow  selfishness 
will  reap  selfishness. 

In  rejecting  the  love 
of  Christ  they  ..reject 
that  which  alone 
can  impart  purity 
and  steadfastness  to 
human  love.  They 
will  not  only  lose 
heaven,  but  will  fail 
of  the  true  enjoy¬ 
ment  of  that  for 
which  heaven  was 
sacrificed. 

In  the  parable, 
the  giver  of  the  feast 
learned  how  his  in¬ 
vitation  had  been 
treated,  and  “being 
angry,  said  to  his 
servant,  Go  out 
quickly  into  the  streets 
and  lanes  of  the  city,  and  bring  in  hither  the  poor,  and 
the  maimed,  and  the  halt,  and  the  blind.” 

The  host  turned  from  those  who  despised  his  bounty, 
and  invited  a  class  who  were  not  full,  who  were  not  in 
possession  of  houses  and  lands.  He  invited  those  who  were 


■ 


N 


■  r: 


l'I  have  married  a  ivife ,  and  therefore 
I  cannot  come." 


) 


15 


226  Christ's  Object  Lessons 

poor  and  hungry,  and  who  would  appreciate  the  bounties 
provided.  “The  publicans  and  the  harlots,”  Christ  said,  “go 
into  the  kingdom  of  God  before  you.”1  However  wretched 
may  be  the  specimens  of  humanity  that  men  spurn  and  turn 
aside  from,  they  are  not  too  low,  too  wretched,  for  the  notice 
and  love  of  God.  Christ  longs  to  have  care-worn,  weary, 
oppressed  human  beings  come  to  Him.  He  longs  to  give 
them  the  light  and  joy  and  peace  that  are  to  be  found 
nowhere  else.  The  veriest  sinners  are  the  objects  of  His 
deep,  earnest  pity  and  love.  He  sends  His  Holy  Spirit 
to  yearn  over  them  with  tenderness,  seeking  to  draw 
them  to  Himself. 

The  servant  who  brought  in  the  poor  and  the  blind 
reported  to  his  master,  “It  is  done  as  thou  hast  commanded, 
and  yet  there  is  room.  And  the  lord  said  unto  the  servant, 
Go  out  into  the  highways  and  hedges,  and  compel  them  to 
come  in,  that  my  house  may  be  filled.”  Here  Christ  pointed 
to  the  work  of  the  gospel  outside  the  pale  of  Judaism,  in 
the  highways  and  byways  of  the  world. 

In  obedience  to  this  command,  Paul  and  Barnabas 
declared  to  the  Jews,  “It  was  necessary  that  the  word  of 
God  should  first  have  been  spoken  to  you;  but  seeing  ye  put 
it  from  you,  and  judge  yourselves  unworthy  of  everlasting 
life,  lo,  we  turn  to  the  Gentiles.  For  so  hath  the  Lord 
commanded  us,  saying,  I  have  set  Thee  to  be  a  light  of  the 
Gentiles,  that  Thou  shouldst  be  for  salvation  unto  the  ends 
of  the  earth.  And  when  the  Gentiles  heard  this,  they  were 
glad,  and  glorified  the  word  of  the  Lord ;  and  as  many  as 
were  ordained  to  eternal  life  believed.”2 

The  gospel  message  proclaimed  by  Christ’s  disciples  was 
the  announcement  of  His  first  advent  to  the  world.  It  bore 
to  men  the  good  tidings  of  salvation  through  faith  in  Him. 
It  pointed  forward  to  His  second  coming  in  glory  to  redeem 


1Matt.  2i :  31 


2  Acts  13 :  46-48 


“Go  into  the  Highways ” 


227 


His  people,  and  it  set  before  men  the  hope,  through  faith  and 
obedience,  of  sharing  the  inheritance  of  the  saints  in  light. 
This  message  is  given  to  men  to-day,  and  at  this  time 
there  is  coupled  with  it  the  announcement  of  Christ’s  second 
coming  as  at  hand.  The  signs  which  He  Himself  gave  of 
His  coming  have  been  fulfilled,  and  by  the  teaching  of  God’s 
word  we  may  know  that  the  Lord  is  at  the  door. 

John  in  the  Revelation  foretells  the  proclamation  of  the 
gospel  message  just  before  Christ’s  second  coming.  He 
beholds  an  angel  flying  “in  the  midst  of  heaven,  having 
the  everlasting  gospel  to  preach  unto  them  that  dwell  on  the 
earth,  and  •  to  every  nation,  and  kindred,  and  tongue,  and 
people,  saying  with  a  loud  voice,  Fear  God,  and  give  glory 
to  Him;  for  the  hour  of  His  judgment  is  come.”1 

In  the  prophecy  this  warning  of  the  Judgment,  with 

its  connected 


messages, 


“ Go  out  quickly  into  the 
streets  and  lanes  0/ 
the  city,  and  bring  in 
hither  the  poor,  and 
the  maimed,  and  the 
halt,  and  the  blind." 


followed  by  the 
coming  of  the 
Son  of  man  in 
the  clouds  of 
heaven.  The 
proclamation  of 
the  Judgment  is 
an  announce¬ 
ment  of  Christ’s 
second  coming 
as  at  hand.  And 
this  proclama¬ 
tion  is  called 
the  everlasting 
gospel.  Thus 
the  preaching 


1  Rev.  14  : 6,  7 


228 


Chri s  t} s  Object  Lessons 


of  Christ’s  second  coming,  the  announcement  of  its  nearness, 
is  shown  to  be  an  essential  part  of  the  gospel  message. 

The  Bible  declares  that  in  the  last  days  men  will  be 
absorbed  in  worldly  pursuits,  in  pleasure  and  money-getting. 
They  will  be  blind  to  eternal  realities.  Christ  says,  “As  the 
days  of  Noah  were,  so  shall  also  the  coming  of  the  Son  of 
man  be.  For  as  in  the  days  that  were  before  the  flood  they 
were  eating  and  drinking,  marrying  and  giving  in  marriage, 
until  the  day  that  Noah  entered  into  the  ark,  and  knew 
not  until  the  flood  came,  and  took  them  all  away;  so  shall 
also  the  coming  of  the  Son  of  man  be.”1 

So  it  is  to-day.  Men  are  rushing  on  in  the  chase  for 
gain  and  selfish  indulgence  as  if  there  were  no  God,  no 
heaven,  and  no  hereafter.  In  Noah’s  day  the  warning 
of  the  flood  was  sent  to  startle  men  in  their  wickedness  and 
call  them  to  repentance.  So  the  message  of  Christ’s  soon 
coming  is  designed  to  arouse  men  from  their  absorption  in 
worldly  things.  It  is  intended  to  awaken  them  to  a  sense 
of  eternal  realities,  that  they  may  give  heed  to  the  invitation 
to  the  Lord’s  table. 

The  gospel  invitation  is  to  be  given  to  all  the  world,  — 
“to  every  nation,  and  kindred,  and  tongue,  and  people.”2 
The  last  message  of  warning  and  mercy  is  to  lighten  the 
whole  earth  with  its  glory.  It  is  to  reach  all  classes  of  men, 
rich  and  poor,  high  and  low.  “Go  out  into  the  highways 
and  hedges,”  Christ  says,  “and  compel  them  to  come  in, 
that  My  house  may  be  filled.” 

The  world  is  perishing  for  want  of  the  gospel.  There 
is  a  famine  for  the  word  of  God.  There  are  few  who 
preach  the  word  unmixed  with  human  tradition.  Though 
men  have  the  Bible  in  their  hands,  they  do  not  receive  the 
blessing  that  God  has  placed  in  it  for  them.  The  Lord 
calls  upon  His  servants  to  carry  His  message  to  the  people. 

^Matt.  24  : 37-39 


2  Rev.  14  :  6 


“Go  into  the  Highways ”  229 

The  word  of  everlasting  life  must  be  given  to  those  who 
are  perishing  in  their  sins. 

In  the  command  to  go  into  the  highways  and  hedges, 
Christ  sets  forth  the  work  of  all  whom  He  calls  to  minister 
in  His  name.  The  whole  world  is  the  field  for  Christ’s 
ministers.  The  whole  human  family  is  comprised  in  their 
congregation.  The  Lord  desires  that  His  word  of  grace 
shall  be  brought  home  to  every  soul. 

To  a  great  degree  this  must  be  accomplished  by  personal 
labor.  This  was  Christ’s  method.  His  work  was  largely 
made  up  of  personal  interviews.  He  had  a  faithful  regard 
for  the  one-soul  audience.  Through  that  one  soul  the 
message  was  often  extended  to  thousands. 

We  are  not  to  wait  for  souls  to  come  to  us;  we  must 
seek  them  out  where  they  are.  When  the  word  has  been 
preached  in  the  pulpit,  the  work  has  but  just  begun.  There 
are  multitudes  who  will  never  be  reached  by  the  gospel 
unless  it  is  carried  to  them. 

The  invitation  to  the  feast  was  first  given  to  the  Jewish 
people,  the  people  who  had  been  called  to  stand  as  teachers 
and  leaders  among  men,  the  people  in  whose  hands  were 
the  prophetic  scrolls  foretelling  Christ’s  advent,  and  to 
whom  was  committed  the  symbolic  service  foreshadowing 
His  mission.  Had  priests  and  people  heeded  the  call,  they 
would  have  united  with  Christ’s  messengers  in  giving  the 
gospel  invitation  to  the  world.  The  truth  was  sent  to  them 
that  they  might  impart  it.  When  they  refused  the  call,  it 
was  sent  to  the  poor,  the  maimed,  the  halt,  and  the  blind. 
Publicans  and  sinners  received  the  invitation.  When  the 
gospel  call  is  sent  to  the  Gentiles,  there  is  the  same  plan 
of  working.  The  message  is  first  to  be  given  “in  the 
highways,” — to  men  who  have  an  active  part  in  the  world’s 
work,  to  the  teachers  and  leaders  of  the  people. 


230  Christ's  Object  Lesso  71  s 

Let  the  Lord’s  messengers  bear  this  in  mind.  To  the 
shepherds  of  the  flock,  the  teachers  divinely  appointed,  it 
should  come  as  a  word  to  be  heeded.  Those  who  belong 
to  the  higher  ranks  of  society  are  to  be  sought  out  with 
tender  affection  and  brotherly  regard.  Men  in  business  life, 
in  high  positions  of  trust,  men  with  large  inventive  faculties 
and  scientific  insight,  men  of  genius,  teachers  of  the  gospel 
whose  minds  have  not  been  called  to  the  special  truths  for 
this  time, —  these  should  be  the  first  to  hear  the  call.  To 
them  the  invitation  must  be  given. 

There  is  a  work  to  be  done  for  the  wealthy.  They  need 
to  be  awakened  to  their  responsibility  as  those  entrusted 
with  the  gifts  of  heaven.  They  need  to  be  reminded  that 
they  must  give  an  account  to  Him  who  shall  judge  the  living 
and  the  dead.  The  wealthy  man  needs  your  labor  in  the 
love  and  fear  of  God.  Too  often  he  trusts  in  his  riches, 
and  feels  not  his  danger.  The  eyes  of  his  mind  need  to 
be  attracted  to  things  of  enduring  value.  He  needs  to 
recognize  the  authority  of  true  goodness,  which  says,  “Come 
unto  Me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest.  Take  My  yoke  upon  you,  and  learn  of  Me; 
for  I  am  meek  and  lowly  in  heart,  and  ye  shall  find  rest  unto 
your  souls;  for  My  yoke  is  easy,  and  My  burden  is  light.”1 

Those  who  stand  high  in  the  world  for  their  education, 
wealth,  or  calling,  are  seldom  addressed  personally  in  regard 
to  the  interests  of  the  soul.  Many  Christian  workers  hesitate 
to  approach  these  classes.  But  this  should  not  be.  If  a 
,  man  were  drowning,  we  would  not  stand  by  and  see  him 
perish  because  he  was  a  lawyer,  a  merchant,  or  a  judge. 
If  we  saw  persons  rushing  over  a  precipice,  we  would  not 
hesitate  to  urge  them  back,  whatever  might  be  their  position 
or  calling.  Neither  should  we  hesitate  to  warn  men  of  the 
peril  of  the  soul. 


1  Matt.  11  :  28-30 


“Go  into  the  Highzvays ” 


231 


\ 

None  should  be  neglected  because  of  their  apparent 
devotion  to  worldly  things.  Many  in  high  social  positions 
are  heart-sore,  and  sick  of  vanity.  They  are  longing  for 
a  peace  which  they  have  not.  In  the  very  highest  ranks 
of  society  are  those  who  are  hungering  and  thirsting  for 


“  Go  out  into  the  highways  and  hedges,  and 
compel  them  to  come  in." 


salvation.  Many  would  receive  help  if  the  Lord’s  workers 
would  approach  them  personally,  with  a  kind  manner,  a 
heart  made  tender  by  the  love  of  Christ. 

The  success  of  the  gospel  message  does  not  depend  upon 
learned  speeches,  eloquent  testimonies,  or  deep  arguments.  It 
depends  upon  the  simplicity  of  the  message  and  its  adapta¬ 
tion  to  the  souls  that  are  hungering,  for  the  bread  of  life. 
“What  shall  I  do  to  be  saved?” — this  is  the  want  of  the  soul. 


232  Christ's  Object  Lessons 

Thousands  can  be  reached  in  the  most  simple  and 
humble  way.  The  most  intellectual,  those  who  are  looked 
upon  as  the  world’s  most  gifted  men  and  women,  are  often 
refreshed  by  the  simple  words  of  one  who  loves  God,  and 
who  can  speak  of  that  love  as  naturally  as  the  worldling 
speaks  of  the  things  that  interest  him  most  deeply. 

Often  the  words  well  prepared  and  studied  have  but 
little  influence.  But  the  true,  honest  expression  of  a  son 
or  daughter  of  God,  spoken  in  natural  simplicity,  has  power 
to  unbolt  the  door  to  hearts  that  have  long  been  closed 
against  Christ  and  His  love. 

Let  the  worker  for  Christ  remember  that  he  is  not  to 
labor  in  his  own  strength.  Let  him  lay  hold  of  the  throne 
of  God  with  faith  in  His  power  to  save.  Let  him  wrestle 
with  God  in  prayer,  and  then  work  with  all  the  facilities  God 
has  given  him.  The  Holy  Spirit  is  provided  as  his  efficiency. 
Ministering  angels  will  be  by  his  side  to  impress  hearts. 

If  the  leaders  and  teachers  at  Jerusalem  had  received 
the  truth  Christ  brought,  what  a  missionary  center  their 
city  would  have  been!  Backslidden  Israel  would  have  been 
converted.  A  vast  army  would  have  been  gathered  for  the 
Lord.  And  how  rapidly  they  could  have  carried  the  gospel 
to  all  parts  of  the  world.  So  now,  if  men  of  influence  and 
large  capacity  for  usefulness  could  be  won  for  Christ,  then 
through  them  what  a  work  could  be  accomplished  in  lifting 
up  the  fallen,  gathering  in  the  outcasts,  and  spreading  far  and 
wide  the  tidings  of  salvation.  Rapidly  the  invitation  might 
be  given,  and  the  guests  be  gathered  for  the  Lord’s  table. 

But  we  are  not  to  think  only  of  great  and  gifted  men, 
to  the  neglect  of  the  poorer  classes.  Christ  instructs  His 
messengers  to  go  also  to  those  in  the  byways  and  hedges, 
to  the  poor  and  lowly  of  the  earth.  In  the  'courts  and 
lanes  of  the  great  cities,  in  the  lonely  byways  of  the  country, 


“Go  into  the  Highivays ” 


233 


are  families  and  individuals  —  perhaps  strangers  in  a  strange 
land  —  who  are  without  church  relations,  and  who,  in  their 
loneliness,  come  to  feel  that  God  has  forgotten  them.  They 
do  not  understand  what  they  must  do  to  be  saved.  Many 
are  sunken  in  sin.  Many  are  in  distress.  They  are  pressed 
with  suffering,  want,  unbelief,  despondency.  Disease  of  every 
type  afflicts  them,  both  in  body  and  in  soul.  They  long  to 
find  a  solace  for  their  troubles,  and  Satan  tempts  them  to  seek 
it  in  lusts  and  pleasures  that  lead  to  ruin  and  death.  He  is 
offering  them  the  apples  of  Sodom,  that  will  turn  to  ashes 
upon  their  lips.  They  are  spending  their  money  for  that  which 
is  not  bread,  and  their  labor  for  that  which  satisfieth  not. 

In  these  suffering  ones  we  are  to  see  those  whom  Christ 
came  to  save.  His  invitation  to  them  is,  “Ho,  every  one 
that  thirsteth,  come  ye  to  the  waters,  and  he  that  hath  no 
money;  come  ye,  buy  and  eat;  yea,  come,  buy  wine  and 
milk  without  money  and  without  price.  .  .  .  Hearken 
diligently  unto  Me,  and  eat  ye  that  which  is  good,  and 
let  your  soul  delight  itself  in  fatness.  Incline  your  ear, 
and  come  unto  Me:  hear,  and  your  soul  shall  live.”  1 

God  has  given  a  special  command  that  we  should  regard 
the  stranger,  the  outcast,  and  the  poor  souls  who  are  weak 
in  moral  power.  Many  who  appear  wholly  indifferent  to 
religious  things  are  in  heart  longing  for  rest  and  peace. 
Although  they  may  have  sunken  to  the  very  depths  of  sin, 
there  is  a  possibility  of  saving  them. 

Christ’s  servants  are  to  follow  His  example.  As  He 
went  from  place  to  place,  He  comforted  the  suffering  and 
healed  the  sick.  Then  He  placed  before  them  the  great 
truths  in  regard  to  His  kingdom.  This  is  the  work  of 
His  followers.  As  you  relieve  the  sufferings  of  the  body, 
you  will  find  wrays  for  ministering  to  the  wants  of  the  soul. 
You  can  point  to  the  uplifted  Saviour,  and  tell  of  the  love 

1  Isa.  55  :  1-3. 


234 


Chris  t' s  Object  Lessons 


of  the  great  Physician,  who  alone  has  power  to  restore. 

Tell  the  poor  desponding  ones  who  have  gone  astray 
that  they  need  not  despair.  Though  they  have  erred,  and 
have  not  been  building  a  right  character,  God  has  joy  to 
restore  to  them,  even  the  joy  of  His  salvation.  He  delights 
to  take  apparently  hopeless  material,  those  through  whom 
Satan  has  worked,  and  make  them  the  subjects  of  His  grace. 
He  rejoices  to  deliver  them  from  the  wrath  which  is  to  fall 
upon  the  disobedient.  Tell  them  there  is  healing,  cleansing 
for  every  soul.  There  is  a  place  for  them  at  the  Lord’s 
table.  He  is  waiting  to  bid  them  welcome. 

Those  who  go  into  the  byways  and  hedges  will  find 
others  of  a  widely  different  character,  who  need  their 
ministry.  There  are  those  who  are  living  up  to  all  the 
light  they  have,  and  are  serving  God  the  best  they  know 
how.  But  they  realize  that  there  is  3  great  work  to  be 
done  for  themselves  and  for  those  about  them.  They  are 
longing  for  an  increased  knowledge  of  God,  but  they  have 
only  begun  to  see  the  glimmering  of  greater  light.  They 
are  praying  with  tears  that  God  will  send  them  the  blessing 
which  by  faith  they  discern  afar  off.  In  the  midst  of  the 
wickedness  of  the  great  cities  many  of  these  souls  are  to  be 
found.  Many  of  them  are  in  very  humble  circumstances, 
and  because  of  this  they  are  unnoticed  by  the  world.  There 
are  many  of  whom  ministers  and  churches  know  nothing. 
But  in  lowly,  miserable  places  they  are  the  Lord’s  witnesses. 
They  may  have  had  little  light,  and  few  opportunities  for 
Christian  training;  but  in  the  midst  of  nakedness,  hunger, 
and  cold  they  are  seeking  to  minister  to  others.  Let  the 
stewards  of  the  manifold  grace  of  God  seek  out  these  souls, 
visit  their  homes,  and  through  the  power  of  the  Holy  Spirit 
minister  to  their  needs.  Study  the  Bible  Avith  them,  and 
pray  with  them  with  that  simplicity  which  the  Holy  Spirit 


“Go  into  the  Highways ”  235 

inspires.  Christ  will  give  His  servants  a  message  that  will 
be  as  the  bread  of  heaven  to  the  soul.  The  precious  blessing 
will  be  carried  from  heart  to  heart,  frcm  family  to  family. 

The  command  given  in  the  parable,  to  “compel  them 
to  come  in,”  has  often  been  misinterpreted.  It  has  been 
regarded  as  teaching  that  we  should  force  men  to  receive 
the  gospel.  But  it  denotes  rather  the  urgency  of  the 
invitation,  and  the  effectiveness  of  the  inducements  presented. 
The  gospel  never  employs  force  in  bringing  men  to  Christ. 
Its  message  is,  “Ho,  every  one  that  thirsteth,  come  ye  to 
the  waters.”  “The  Spirit  and  the  bride  say,  Come. 

And  whosoever  will,  let  him  take  the  water  of  life  freely.”1 
The  power  of  God’s  love  and  grace  constrains  us  to  come. 

The  Saviour  says,  “Behold,  I  stand  at  the  door,  and 
knock;  if  any  man  hear  My  voice,  and  open  the  door,  I  will 
come  in  to  him,  and  will  sup  with  him,  and  he  with  Me.”2 
He  is  not  repulsed  by  scorn  or  turned  aside  by  threatening, 
but  continually  seeks  the  lost  ones,  saying,  “How  shall 
I  give  thee  up?”3  Although  His  love  is  driven  back  by 
the  stubborn  heart,  He  returns  to  plead  with  greater  force, 
“Behold,  I  stand  at  the  door,  and  knock.”  The  winning 
power  of  His  love  compels  souls  to  come  in.  And  to 
Christ  they  say,  “Thy  gentleness  hath  made  me  great.”4 

Christ  will  impart  to  His  messengers  the  same  yearning 
love  that  He  Himself  has  in  seeking  for  the  lost.  We  are 
not  merely  to  say,  “Come.”  There  are  those  who  hear 
the  call,  but  their  ears  are  too  dull  to  take  in  its  meaning. 
Their  eyes  are  too  blind  to  see  anything  good  in  store  for 
them.  Many  realize  their  great  degradation.  They  say,  I 
am  not  fit  to  be  helped,  leave  me  alone.  But  the  workers 
must  not  desist.  In  tender,  pitying  love,  lay  hold  of  the 
discouraged  and  helpless  ones.  Give  them  your  courage, 
your  hope,  your  strength.  By  kindness  compel  them  to 

1  Isa.  55  : 1 ;  Rev.  22:17  2  Rev.  3  :  20  3  Hosea  11:8  4  Ps.  18  :  35 


23 6  Christ's  Object  Lessons 

come.  “Of  some  have  compassion,  making  a  difference; 
and  others  save  with  fear,  pulling  them  out  of  the  fire.”1 

If  the  servants  of  God  will  walk  with  Him  in  faith,  He 
will  give  power  to  their  message.  They  will  be  enabled  so 
to  present  His  love  and  the  danger  of  rejecting  the  grace  of 
God,  that  men  will  be  constrained  to  accept  the  gospel. 
Christ  will  perform  wonderful  miracles  if  men  will  but  do 
their  God-given  part.  In  human  hearts  to-day  as  great  a 
transformation  may  be  wrought  as  has  ever  been  wrought 
in  generations  past.  John  Bunyan  was  redeemed  from 
profanity  and  reveling,  John  Newton  from  slave-dealing,  to 
proclaim  an  uplifted  Saviour.  A  Bunyan  and  a  Newton 
may  be  redeemed  from  among  men  to-day.  Through 
human  agents  who  co-operate  with  the  divine,  many  a  poor 
outcast  will  be  reclaimed,  and  in  his  turn  will  seek  to  restore 
the  image  of  God  in  man.  There  are  those  who  have  had 
very  meager  opportunities,  who  have  walked  in  ways  of 
error  because  they  knew  no  better  way,  to  whom  beams 
of  light  will  come.  As  the  word  of  Christ  came  to  Zacchaeus, 
“To-day  I  must  abide  at  thy  house,”2  so  the  word  will  come 
to  them;  and  those  who  were  supposed  to  be  hardened 
sinners  will  be  found  to  have  hearts  as  tender  as  a  child’s 
because  Christ  has  deigned  to  notice  them.  Many  will  come 
from  the  grossest  error  and  sin,  and  will  take  the  place  of 
others  who  have  had  opportunities  and  privileges  but  have 
not  prized  them.  They  will  be  accounted  the  chosen  of 
God,  elect,  precious;  and  when  Christ  shall  come  into  His 
kingdom,  they  will  stand  next  His  throne. 

But  “see  that  ye  refuse  not  Him  that  speaketh.”3  Jesus 
said,  “None  of  those  men  which  were  bidden  shall  taste  of 
My  supper.”  They  had  rejected  the  invitation,  and  none 
of  them  were  to  be  invited  again.  In  rejecting  Christ,  the 
Jews  were  hardening  their  hearts,  and  giving  themselves 

1  Jude  22,  23  2  Luke  19  : 5  3  Heb.  12:25 


Go  into  the  Highways" 


237 


i  t 


into  the  power  of  Satan,  so  that  it  would  be  impossible  for 
them  to  accept  His  grace.  So  it  is  now.  If  the  love  of 
God  is  not  appreciated,  and  does  not  become  an  abiding 
principle,  to  soften  and  subdue  the  soul,  we  are  utterly  lost. 
The  Lord  can  give  no  greater  manifestation  of  His  love 
than  He  has  given.  If  the  love  of  Jesus  does  not  subdue 
the  heart,  there  are  no  means  by  which  we  can  be  reached. 

Every  time  you  refuse  to  listen  to  the  message  of  mercy, 
you  strengthen  yourself  in  unbelief.  Every  time  you  fail  to 
open  the  door  of  your  heart  to  Christ,  you  become  more  and 
more  unwilling  to  listen  to  the  voice  of  Him  that  speaketh. 
You  diminish  your  chance  of  responding  to  the  last  appeal 
of  mercy.  Let  it  not  be  written  of  you,  as  of  ancient  Israel, 
“Ephraim  is  joined  to  idols;  let  him  alone.”1  Let  not 
Christ  weep  over  you  as  He  wept  over  Jerusalem,  saying, 
“How  often  would  I  have  gathered  thy  children  together,  as 
a  hen  doth  gather  her  brood  under  her  wings,  and  ye  would 
not!  Behold,  your  house  is  left  unto  you  desolate.”2 

We  are  living  in  a  time  when  the  last  message  of  mercy, 
the  last  invitation,  is  sounding  to  the  children  of  men.  The 
command,  “Go  out  into  the  highways  and  hedges,”  is 
reaching  its  final  fulfilment.  To  every  soul  Christ’s  invitation 
will  be  given.  The  messengers  are  saying,  “Come;  for  all 
things  are  now  ready.”  Heavenly  angels  are  still  working 
in  co-operation  with  human  agencies.  The  Holy  Spirit  is 
presenting  every  inducement  to  constrain  you  to  come. 
Christ  is  watching  for  some  sign  that  will  betoken  the 
removing  of  the  bolts  and  the  opening  of  the  door  of  your 
heart  for  His  entrance.  Angels  are  waiting  to  bear  the 
tidings  to  heaven  that  another  lost  sinner  has  been  found. 
The  hosts  of  heaven  are  waiting,  ready  to  strike  their  harps, 
and  to  sing  a  song  of  rejoicing  that  another  soul  has  accepted 
the  invitation  to  the  gospel  feast. 


1  Hosea  4  : 17 


2  L  uke  13 : 34,  35 


W A  R  NIN  G 


“  O  Israel , 
but 


thou  hast  destroyed  thyself; 
i  n  Me  is  thine  help  ” 


Ho  sea  13 : 9 


Copyright,  1900,  by  Pacific  Press  Publishing  Co 


AT  THE  RICH  MAN'S  GATE 

“ If  the  poor,  loathesome  specimen  0/  humanity  could 
be  comforted  by  beholding  him  as  he  entered  his  gates, 
the  rich  man  was  willing  that  he  should  remain 


The  Measure  of  Fo  rgiv eness 


TEETER  had  come  to  Christ  with  the  question,  “How  oft 
shall  my  brother  sin  against  me,  and  I  forgive  him?  till 
seven  times?”  The  rabbis  limited  the  exercise  of  forgiveness 
to  three  offenses.  Peter,  carrying  out,  as  he  supposed,  the 
teaching  of  Christ,  thought  to  extend  it  to  seven,  the  number 
signifying  perfection.  But  Christ  taught  that  we  are  never 
to  become  weary  of  forgiving.  Not,  “Until  seven  times,”  He 
said,  “but,  Until  seventy  times  seven.” 

Then  Pie  showed  the  true  ground  upon  which  forgiveness 
is  to  be  granted,  and  the  danger  of  cherishing  an  unforgiving 
spirit.  In  a  parable  He  told  of  a  king’s  dealing  with  the 
officers  who  administered  the  affairs  of  his  government. 
Some  of  these  officers  were  in  receipt  of  vast  sums  of  money 
belonging  to  the  state.  As  the  king  investigated  their 
administration  of  this  trust,  there  was  brought  before  him 
one  man  whose  account  showed  a  debt  to  his  lord  for  the 
immense  sum  of  ten  thousand  talents.  He  had  nothing 


Based  on  Matt.  18  :  21-35 


(  243) 


244 


Christ's  Object  Lessons 


to  pay,  and  according  to  the  custom,  the  king  ordered  him  to 
be  sold,  with  all  that  he  had,  that  payment  might  be  made. 
But  the  terrified  man  fell  at  his  feet  and  besought  him,  saying, 
“Have  patience  with  me,  and  I  will  pay  thee  all.  Then  the 
lord  of  that  servant  was  moved  with  compassion,  and  loosed 
him,  and  forgave  him  the  debt. 

“But  the  same  servant  went  out,  and  found  one  of  his 
fellow-servants,  which  owed  him  an  hundred  pence;  and  he 
laid  hands  on  him,  and  took  him  by  the  throat,  saying,  Pay 
me  that  thou  owest.  And  his  fellow-servant  fell  down  at  his 
feet,  and  besought  him,  saying,  Have  patience  with  me,  and 
I  will  pay  thee  all.  And  he  would  not;  but  went  and  cast 
him  into  prison,  till  he  should  pay  the  debt.  So  when 
his  fellow-servants  saw  what  was  done,  they  were  very  sorry, 
and  came  and  told  unto  their  lord  all  that  was  done.  Then 
his  lord,  after  that  he  had  called  him,  said  unto  him,  O 
thou  wicked  servant,  I  forgave  thee  all  that  debt,  because  thou 
desiredst  me:  shouldst  not  thou  also  have  had  compassion 
on  thy  fellow-servant,  even  as  I  had  pity  on  thee?  And  his 
lord  was  wroth,  and  delivered  him  to  the  tormentors,  till  he 
should  pay  all  that  was  due  unto  him.” 

This  parable  presents  details  which  are  needed  for  the 
filling  out  of  the  picture,  but  which  have  no  counterpart 
in  its  spiritual  significance.  The  attention  should  not  be 
diverted  to  them.  Certain  great  truths  are  illustrated,  and 
to  these  our  thought  should  be  given. 

The  pardon  granted  by  this  king  represents  a  divine 
forgiveness  of  all  sin.  Christ  is  represented  by  the  king, 
who,  moved  with  compassion,  forgave  the  debt  of  his 
servant.  Man  was  under  the  condemnation  of  the  broken 
law.  He  could  not  save  himself,  and  for  this  reason  Christ 
came  to  this  world,  clothed  His  divinity  with  humanity, 
and  gave  His  life,  the  just  for  the  unjust.  He  gave  Himself 


The  Measure  of  Forgiveness  245 

for  our  sins,  and  to  every  soul  He  freely  offers  the  blood- 
bought  pardon.  “With  the  Lord  there  is  mercy,  and 
with  Him  is  plenteous  redemption.”1 

Here  is  the  ground  upon  which  we  should  exercise 
compassion  toward  our  fellow-sinners.  “If  God  so  loved 
us,  we  ought  also  to  love  one  another.”  “Freely  ye  have 
received,”  Christ  says,  “freely  give.”2 

In  the  parable,  when  the  debtor  pleaded  for  delay,  with 
the  promise,  “Have  patience  with  me,  and  I  will  pay  thee 
all,”  the  sentence  was  revoked.  The  whole  debt  was 
canceled.  And  he  was  soon  given  an  opportunity  to  follow 
the  example  of  the  master  who  had  forgiven  him.  Going 
out,  he  met  a  fellow-servant  who  owed  him  a  small  sum. 
He  had  been  forgiven  ten  thousand  talents,  the  debtor  owed 
him  a  hundred  pence.  But  he  who  had  been  so  mercifully 
treated,  dealt  with  his  fellow-laborer  in  an  altogether  different 
manner.  His  debtor  made  an  appeal  similar  to  that  which 
he  himself  had  made  to  the  king,  but  without  a  similar 
result.  He  who  had  so  recently  been  forgiven  was  not 
tender-hearted  and  pitiful.  The  mercy  shown  him  he  did 
not  exercise  in  dealing  with  his  fellow-servant.  He  heeded 
not  the  request  to  be  patient.  The  small  sum  owed  to  him 
was  all  that  the  ungrateful  servant  would  keep  in  mind. 
He  demanded  all  that  he  thought  his  due,  and  carried  into 
effect  a  sentence  similar  to  that  which  had  been  so  graciously 
revoked  for  him. 

How  many  are  to-day  manifesting  the  same  spirit.  When 
the  debtor  pleaded  with  his  lord  for  mercy,  he  had  no  true 
sense  of  the  greatness  of  his  debt.  He  did  not  realize  his 
helplessness.  He  hoped  to  deliver  himself.  “Have  patience 
with  me,”  he  said,  “and  I  will  pay  thee  all.”  So  there  are 
many  who  hope  by  their  own  works  to  merit  God’s  favor. 
They  do  not  realize  their  helplessness.  They  do  not  accept 

1  Ps.  130:  7  2  1  John  4:11;  Matt.  10:  8 


246 


Christ's  Object  Lessons 

the  grace  01  God  as  a  free  gift,  but  are  trying  to  build 
themselves  up  in  self-righteousness.  Their  own  hearts  are 
not  broken  and  humbled  on  account  of  sin,  and  they  are 
exacting  and  unforgiving  toward  others.  Their  own  sins 


‘  The  tem/ied  man 
/ell  at  his  feet 
and  besought  him , 
saying,  ‘ Have 
patience  with  me, 
and  I  will  pay 
thee  all.'  ” 


•  fill 


The  M  e  as  u  re  of  Fo  r  g  iveness  247 

against  God,  compared  with  their  brother’s  sins  against 
them,  are  as  ten  thousand  talents  to  one  hundred  pence, — 
nearly  one  million  to  one;  yet  they  dare  to  be  unforgiving. 

In  the  parable  the  lord  summoned  the  unmerciful  debtor, 
and  “said  unto  him,  O  thou  wicked  servant,  I  forgave  thee 
all  that  debt,  because  thou  desiredst  me;  shouldst  not  thou 
also  have  had  compassion  on  thy  fellow-servant,  even  as  I 
had  pity  on  thee?  And  his  lord  was  wroth,  and  delivered 
him  to  the  tormentors,  till  he  should  pay  all  that  was  due 
unto  him.”  “So  likewise,”  said  Jesus,  “shall  My  Heavenly 
Father  do  also  unto  you,  if  ye  from  your  hearts  forgive  not 
every  one  his  brother  their  trespasses.”  He  who  refuses 
to  forgive,  is  thereby  casting  away  his  own  hope  of  pardon. 

But  the  teaching  of  this  parable  should  not  be  misapplied. 
God’s  forgiveness  toward  us  lessens  in  no  wise  our  duty 
to  obey  Him.  So  the  spirit  of  forgiveness  toward  our 
fellow-men  does  not  lessen  the  claim  of  just  obligation.  In 
the  prayer  which  Christ  taught  His  disciples  He  said, 
“Forgive  us  our  debts,  as  we  forgive  our  debtors.”1  By 
this  He  did  not  mean  that  in  order  to  be  forgiven  our  sins 
we  must  not  require  our  just  dues  from  our  debtors.  If  they 
can  not  pay,  even  though  this  may  be  the  result  of  unwise 
management,  they  are  not  to  be  cast  into  prison,  oppressed, 
or  even  treated  harshly;  but  the  parable  does  not  teach 
us  to  encourage  indolence.  The  word  of  God  declares  that 
if  a  man  will  not  work,  neither  shall  he  eat.2  The  Lord 
does  not  require  the  hard-working  man  to  support  others 
in  idleness.  With  many  there  is  a  waste  of  time,  a  lack  of 
effort,  which  brings  to  poverty  and  want.  If  these  faults 
are  not  corrected  by  those  who  indulge  them,  all  that  might 
be  done  in  their  behalf  would  be  like  putting  treasure  into 
a  bag  with  holes.  Yet  there  is  an  unavoidable  poverty,  and 
we  are  to  manifest  tenderness  and  compassion  toward  those 


1  Matt.  6  :  12 


2  2  Thess.  3  : 10 


248 


Christ's  Object  Lessons 


who  are  unfortunate.  We  should  treat  others  just  as  we 
ourselves,  in  like  circumstances,  would  wish  to  be  treated. 

The  Holy  Spirit  through  the  apostle  Paul  charges  us:  “If 
there  be  therefore  any  consolation  in  Christ,  if  any  comfort 
of  love,  if  any  fellowship  of  the  Spirit,  if  any  bowels  and 
mercies,  fulfil  ye  my  joy,  that  ye  be  like-minded,  having  the 
same  love,  being  of  one  accord,  of  one  mind.  Let  nothing 
be  done  through  strife  or  vainglory;  but  in  lowliness  of 
mind  let  each  esteem  other  better  than  themselves.  Look 
not  every  man  on  his  own  things,  but  every  man  also  on 
the  things  of  others.  Let  this  mind  be  in  you,  which  was 
also  in  Christ  Jesus.”1 

But  sin  is  not  to  be  lightly  regarded.  The  Lord  has 
commanded  us  not  to  suffer  wrong  upon  our  brother.  He 
says,  “If  thy  brother  trespass  against  thee,  rebuke  him.”2 
Sin  is  to  be  called  by  its  right  name,  and  is  to  be  plainly 
laid  out  before  the  wrong-doer. 

In  his  charge  to  Timothy,  Paul,  writing  by  the  Holy 
Spirit,  says,  “Be  instant  in  season,  out  of  season;  reprove, 
rebuke,  exhort  with  all  long-suffering  and  doctrine.”  And 
to  Titus  he  writes,  “There  are  many  unruly  and  vain  talkers 
and  deceivers.  .  .  .  Wherefore  rebuke  them  sharply, 

that  they  may  be  sound  in  the  faith.”3 

“If  thy  brother  shall  trespass  against  thee,”  Christ  said, 
“go  and  tell  him  his  fault  between  thee  and  him  alone:  if 
he  shall  hear  thee,  thou  hast  gained  thy  brother.  But  if  he 
will  not  hear  thee,  then  take  with  thee  one  or  two  more, 
that  in  the  mouth  of  two  or  three  witnesses  every  word  may 
be  established.  And  if  he  shall  neglect  to  hear  them,  tell 
it  unto  the  church:  but  if  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  an  heathen  man  and  a  publican.”4 

Our  Lord  teaches  that  matters  of  difficulty  between 
Christians  are  to  be  settled  within  the  church.  They  should 

1  Phil.  2  :  1-5  2  Luke  17  :  3  3  2  Tim.  4:2;  Titus  1  :  10-13  4  Matt.  18 :  15-17 


The  Me  a  s  ur  e 


o f  Fo  r  g  iv  e  ne  s  s 


249 


not  be  opened  before  those  who  do  not  fear  God.  If  a 
Christian  is  wronged  by  his  brother,  let  him  not  appeal  to 
unbelievers  in  a  court  of  justice.  Let  him 
follow  out  the  instruction 
Christ  has  given.  Instead 
of  trying  to  avenge  him¬ 
self,  let  him  seek  to 
save  his  brother. 

God  will  guard  the 
interests  of  those  who 
love  and  fear  Him, 
and  with  confidence 
we  may  commit  our 
case  to  Him  who 
judges  righteously. 

Too  often  when 


■ 

■ 

M 

- 

' 

. 


wrongs  are  committed 
again  and  again,  and 
the  wrong-doer  con¬ 
fesses  his  fault,  the 
injured  one  becomes 
weary,  and  thinks  he 
has  forgiven  quite 
enough.  But  the 
Saviour  has  plainly 
told  us  how  to  deal  with 
the  erring:  “If  thy  brother 
trespass  against  thee,  rebuke  him; 
and  if  he  repent,  forgive  him.”  1 
Do  not  hold  him  off  as  unworthy  of  your 
confidence.  Consider  “thyself,  lest  thou  also  be  tempted.”  2 
If  your  brethren  err,  you  are  to  forgive  them.  When 
they  come  to  you  with  confession,  you  should  not  say,  I 


He  “  took  him  by  the  throat, 
saying,  Pay  me  that  thou  ouxst.” 


1  Luke  17  :  3 


2  Gal.  6  :  1 


250  Christ's  Object  Lessons 

do  not  think  they  are  humble  enough.  I  do  not  think  they 
feel  their  confession.  What  right  have  you  to  judge  them, 
as  if  you  could  read  the  heart?  The  word  of  God  says, 
“If  he  repent,  forgive  him.  And  if  he  trespass  against 
thee  seven  times  in  a  days  and  seven  times  in  a  day  turn 
again  to  thee,  saying,  I  repent;  thou  shalt  forgive  him.”  1 
And  not  only  seven  times,  but  seventy  times  seven, — just 
as  often  as  God  forgives  you. 

We  ourselves  owe  everything  to  God’s  free  grace.  Grace 
in  the  covenant  ordained  our  adoption.  Grace  in  the  Saviour 
effected  our  redemption,  our  regeneration,  and  our  exaltation 
to  heirship  with  Christ.  Let  this  grace  be  revealed  to  others. 

Give  the  erring  one  no  occasion  for  discouragement. 
Suffer  not  a  Pharisaical  hardness  to  come  in  and  hurt  your 
brother.  Let  no  bitter  sneer  rise  in  mind  or  heart.  Let  no 
tinge  of  scorn  be  manifest  in  the  voice.  If  you  speak  a 
word  of  your  own,  if  you  take  an  attitude  of  indifference, 
or  show  suspicion  or  distrust,  it  may  prove  the  ruin  of  a 
soul.  He  needs  a  brother  with  the  Elder  Brother’s  heart 
of  sympathy  to  touch  his  heart  of  humanity.  Let  him  feel 
the  strong  clasp  of  a  sympathizing  hand,  and  hear  the 
whisper,  Let  us  pray.  God  will  give  a  rich  experience  to 
you  both.  Prayer  unites  us  with  one  another  and  with  God. 
Prayer  brings  Jesus  to  our  side,  and  gives  to  the  fainting, 
perplexed  soul  new  strength  to  overcome  the  world,  the 
flesh,  and  the  devil.  Prayer  turns  aside  the  attacks  of  Satan. 

When  one  turns  away  from  human  imperfections  to 
behold  Jesus,  a  divine  transformation  takes  place  in  the 
character.  The  Spirit  of  Christ,  working  upon  the  heart, 
conforms  it  to  His  image.  Then  let  it  be  your  effort  to 
lift  up  Jesus.  Let  the  mind’s  eye  be  directed  to  “the  Lamb 
of  God,  which  taketh  away  the  sin  of  the  world.”  2  And 
as  you  engage  in  this  work,  remember  that  “he  which 


1  Luke  17  : 3»  4 


2John  1 : 29 


The  Me asur e  of  F o r g iveness  251 

converteth  the  sinner  from  the  error  of  his  way,  shall  save 
a  soul  from  death,  and  shall  hide  a  multitude  of  sins.”  1 

“But  if  ye  forgive  not  men  their  trespasses,  neither 
will  your  Father  forgive  your  trespasses.”  2  Nothing  can 
justify  an  unforgiving  spirit.  He  who  is  unmerciful  toward 
others  shows  that  he  himself  is  not  a  partaker  of  God’s 
pardoning  grace.  In  God’s  forgiveness  the  heart  of  the 
erring  one  is  drawn  close  to  the  great  heart  of  Infinite 
Love.  The  tide  of  divine  compassion  flows  into  the 
sinner’s  soul,  and  from  him  to  the  souls  of  others.  The 
tenderness  and  mercy  that  Christ  has  revealed  in  His  own 
precious  life  will  be  seen  in  those  who  become  sharers  of 
His  grace.  But  “if  any  man  have  not  the  Spirit  of  Christ, 
he  is  none  of  His.” 3  He  is  alienated  from  God,  fitted 
only  for  eternal  separation  from  Him. 

It  is  true  that  he  may  once  have  received  forgiveness; 
but  his  unmerciful  spirit  shows  that  he  now  rejects  God’s 
pardoning  love.  He  has  separated  himself  from  God,  and 
is  in  the  same  condition  as  before  he  was  forgiven.  He  has 
denied  his  repentance,  and  his  sins  are  upon  him  as  if  he 
had  not  repented. 

But  the  great  lesson  of  the  parable  lies  in  the  contrast 
between  God’s  compassion  and  man’s  hard-heartedness;  in 
the  fact  that  God’s  forgiving  mercy  is  to  be  the  measure  of 
our  own.  “Shouldst  not  thou  also  have  had  compassion 
on  thy  fellow-servant,  even  as  I  had  pity  on  thee?” 

We  are  not  forgiven  because  we  forgive,  but  as  we 
forgive.  The  ground  of  all  forgiveness  is  found  in  the 
unmerited  love  of  God;  but  by  our  attitude  toward  others 
we  show  whether  we  have  made  that  love  our  own.  Where¬ 
fore  Christ  says,  “With  what  judgment  ye  judge,  ye  shall 
be  judged;  and  with  what  measure  ye  mete,  it  shall  be 
measured  to  you  again.”  4 

1  James  5:20  2  Matt.  6  :  15  3  Rom.  8:9  4  Matt.  7  :  2 


1 


G  a  in  That.  Is  L  OSS 


/^HRIST _  was  teaching,  and,  as  usual,  others  besides 
His  disciples  had  gathered  about  Him.  He  had  been 
speaking  to  the  disciples  of  the  scenes  in  which  they  were 
soon  to  act  a  part.  They  were  to  publish  abroad  the  truths 
He  had  committed  to  them,  and  they  would  be  brought  in 
conflict  with  the  rulers  of  this  world.  For  His  sake  they 
would  be  called  into  courts,  and  before  magistrates  and 
kings.  He  had  assured  them  of  wisdom  which  none  could 
gainsay.  His  own  words,  that  moved  the  hearts  of  the 
multitude,  and  brought  to  confusion  His  wily  adversaries, 
witnessed  to  the  power  of  that  indwelling  Spirit  which  He 
had  promised  to  His  followers. 

But  there  were  many  who  desired  the  grace  of  heaven 
only  to  serve  their  selfish  purposes.  They  recognized  the 
marvelous  power  of  Christ  in  setting  forth  the  truth  in  a 
clear  light.  They  heard  the  promise  to  His  followers  of 
wisdom  to  speak  before  rulers  and  magistrates.  Would 
He  not  lend  His  oower  for  their  worldly  benefit? 

(252) 


Based  on  Luke  12  : 13-21 


Gain  That  Is  Loss 


253 


“And  one  of  the  company  said  unto  Him,  Master,  speak 
to  my  brother,  that  he  divide  the  inheritance  with  me.” 
Through  Moses,  God  had  given  directions  concerning  the 
transmission  of  property.  The  eldest  son  received  a  double 
portion  of  the  father’s  estate,1  while  the  younger  brothers 
were  to  share  alike.  This  man  thinks  that  his  brother  has 
defrauded  him  of  his  inheritance.  His  own  efforts  have 
failed  to  secure  what  he  regards  as  his  due;  but  if  Christ 
will  interpose,  the  end  will  surely  be  gained.  He  has  heard 
Christ’s  stirring  appeals,  and  His  solemn  denunciations  of 
the  scribes  and  Pharisees.  If  words  of  such  command  could 
be  spoken  to  this  brother,  he  would  not  dare  to  refuse  the 
aggrieved  man  his  portion. 

In  the  midst  of  the  solemn  instruction  that  Christ  had 
given,  this  man  had  revealed  his  selfish  disposition.  He 
could  appreciate  that  ability  of  the  Lord  which  might  work 
for  the  advancement  of  his  own  temporal  affairs;  but  spiritual 
truths  had  taken  no  hold  011  his  mind  and  heart.  The 
gaining  of  the  inheritance  was  his  absorbing  theme.  Jesus, 
the  King  of  glory,  who  was  rich,  yet  for  our  sake  became 
poor,  was  opening  to  him  the  treasures  of  divine  love.  The 
Holy  Spirit  was  pleading  with  him  to  become  an  heir  of  the 
inheritance  that  is  “incorruptible,  and  undefiled,  and  that 
fadeth  not  away.”2  He  had  seen  evidence  of  the  power  of 
Christ.  Now  the  opportunity  was  his  to  speak  to  the  great 
Teacher,  to  express  the  desire  uppermost  in  his  heart.  But 
like  the  man  with  the  muck-rake  in  Bunyan’s  allegory, 
his  eyes  were  fixed  on  the  earth.  He  saw  not  the  crown 
above  his  head.  Like  Simon  Magus,  he  valued  the  gift  of 
God  as  a  means  of  worldly  gain. 

The  Saviour’s  mission  on  earth  was  fast  drawing  to  a 
close.  Only  a  few  months  remained  for  Him  to  complete 
what  He  had  come  to  do,  in  establishing  the  kingdom  of 


1  Deut.  21 : 17 


2  1  Peter  1  '.4 


254  Christ's  Object  Lessons 

His  grace.  Yet  human  greed  would  have  turned  Him 
from  His  work,  to  take  up  the  dispute  over  a  piece  of  land. 
But  Jesus  was  not  to  be  diverted  from  His  mission.  His 
answer  was,  “  Man,  who  made  Me  a  judge  or  a  divider 
over  you?” 

Jesus  could  have  told  this  man  just  what  was  right.  He 
knew  the  right  in  the  case;  but  the  brothers  were  in  a  quarrel 
because  both  were  covetous.  Christ  virtually  said,  It  is  not 
My  work  to  settle  controversies  of  this  kind.  He  came 
for  another  purpose,  to  preach  the  gospel,  and  thus  to  arouse 
men  to  a  sense  of  eternal  realities. 

In  Christ’s  treatment  of  this  case  is  a  lesson  for  all  who 
minister  in  His  name.  When  He  sent  forth  the  twelve,  He 
said,  “As  ye  go,  preach,  saying,  The  kingdom  of  heaven 
is  at  hand.  Heal  the  sick,  cleanse  the  lepers,  raise  the 
dead,  cast  out  devils:  freely  ye  have  received,  freely  give.”1 
They  were  not  to  settle  the  temporal  affairs  of  the  people. 
Their  work  was  to  persuade  men  to  be  reconciled  to  God. 
In  this  work  lay  their  power  to  bless  humanity.  The  only 
remedy  for  the  sins  and  sorrows  of  men  is  Christ.  The 
gospel  of  His  grace  alone  can  cure  the  evils  that  curse 
society.  The  injustice  of  the  rich  toward  the  poor,  the 
hatred  of  the  poor  toward  the  rich,  alike  have  their  root 
in  selfishness,  and  this  can  be  eradicated  only  through 
submission  to  Christ.  He  alone,  for  the  selfish  heart  of  sin, 
gives  the  new  heart  of  love.  Let  the  servants  of  Christ 
preach  the  gospel  with  the  Spirit  sent  down  from  heaven, 
and  work  as  He  did  for  the  benefit  of  men.  Then  such 
results  will  be  manifest,  in  the  blessing  and  uplifting  of 
mankind,  as  are  wholly  impossible  of  accomplishment  by 
human  power. 

Our  Lord  struck  at  the  root  of  the  affair  that  troubled 
this  questioner,  and  of  all  similar  disputes,  saying,  “Take 


1  Matt,  io:  7,  8 


Gain  That  Is  Loss 


255 


•  This  'will  I  do  :  I  -will  pull  down 
my  barns ,  and  build  greater." 


heed,  and  beware  of  covetousness;  for  a  man’s  life  consisteth 
not  in  the  abundance  of  the  things  which  he  possesseth. 

“And  He  spake  a  parable  unto  them,  saying,  The  ground 
of  a  certain  rich  man  brought  forth  plentifully;  and  he 
thought  within  himself,  saying,  What  shall  I  do,  because 
I  have  no  room  where  to  bestow  my  fruits?  And  he  said, 
This  will  I  do:  I  will  pull  down  my  barns,  and  build  greater; 
and  there  will  I  bestow  all  my  fruits  and  my  goods.  And 
I  will  say  to  my  soul,  Soul,  thou  hast  much  goods  laid  up 


25 6  Christ's  Object  Lessons 

for  many  years;  take  thine  ease,  eat,  drink,  and  be  merry. 
But  God  said  unto  him,  Thou  fool,  this  night  thy  soul  shall 
be  required  of  thee:  then  whose  shall  these  things  be,  which 
thou  hast  provided?  So  is  he  that  layeth  up  treasure  for 
himself,  and  is  not  rich  toward  God.” 

By  the  parable  of  the  foolish  rich  man,  Christ  showed 
the  folly  of  those  who  make  the  world  their  all.  This 
man  had  received  everything  from  God.  The  sun  had  been 
permitted  to  shine  upon  his  land;  for  its  rays  fall  on  the 
just  and  on  the  unjust.  The  showers  of  heaven  descend  on 
the  evil  and  on  the  good.  The  Lord  had  caused  vegetation 
to  flourish,  and  the  fields  to  bring  forth  abundantly.  The 
rich  man  was  in  perplexity  as  to  what  he  should  do  with 
his  produce.  His  barns  were  full  to  overflowing,  and  he 
had  no  place  to  put  the  surplus  of  his  harvest.  He  did  not 
think  of  God,  from  whom  all  his  mercies  had  come.  He 
did  not  realize  that  God  had  made  him  a  steward  of  His 
goods,  that  he  might  help  the  needy.  He  had  a  blessed 
opportunity  of  being  God’s  almoner,  but  he  thought  only  of 
ministering  to  his  own  comfort. 

The  situation  of  the  poor,  the  orphan,  the  widow,  the 
suffering,  the  afflicted,  was  brought  to  this  rich  man’s 
attention;  there  were  many  places  in  which  to  bestow  his 
goods.  He  could  easily  have  relieved  himself  of  a  portion 
of  his  abundance,  and  many  homes  would  have  been  freed 
from  want,  many  who  were  hungry  would  have  been  fed, 
many  naked  clothed,  many  hearts  made  glad,  many  prayers 
for  bread  and  clothing  answered,  and  a  melody  of  praise 
would  have  ascended  to  heaven.  The  Lord  had  heard  the 
prayers  of  the  needy,  and  of  His  goodness  He  had  prepared 
for  the  poor.1  Abundant  provision  for  the  wants  of  many 
had  been  made  in  the  blessings  bestowed  upon  the  rich  man. 
But  he  closed  his  heart  to  the  cry  of  the  needy,  and  said  to 


1  Ps.  68  :  xo 


Gain  That  Is  Loss  25 7 

his  servants,  “This  will  I  do:  I  will  pull  down  my  barns, 
and  build  greater;  and  there  will  I  bestow  all  my  fruits  and 
my  goods.  And  I  will  say  to  my  soul,  Soul,  thou  hast 
much  goods  laid  up  for  many  years;  take  thine  ease,  eat, 
drink,  and  be  merry.” 

This  man’s  aims  were  no  higher  than  those  of  the  beasts 
that  perish.  He  lived  as  if  there  were  no  God,  no  heaven, 


‘  Thou  fool ,  this  night 
thy  soul  shall  be  required 
of  thee." 


17 


258 


Christ's  Object  Lessons 


no  future  life;  as  if  everything  he  possessed  were  his  own, 
and  he  owed  nothing  to  God  or  man.  The  psalmist 
described  this  rich  man  when  he  wrote,  “The  fool  hath  said 
in  his  heart,  There  is  no  God.”1 

This  man  has  lived  and  planned  for  self.  He  sees  that 
the  future  is  abundantly  provided  for;  there  is  nothing  for 
him  now  but  to  treasure  and  enjoy  the  fruits  of  his  labors. 
He  regards  himself  as  favored  above  other  men,  and  takes 
credit  to  himself  for  his  wise  management.  He  is  honored 
by  his  fellow-townsmen  as  a  man  of  good  judgment  and  a 
prosperous  citizen.  For  “men  will  praise  thee,  when  thou 
doest  well  to  thyself.”2 

But  “the  wisdom  of  this  world  is  foolishness  with  God.”3 
While  the  rich  man  is  looking  forward  to  years  of  enjoyment, 
the  Lord  is  making  far  different  plans.  The  message  comes 
to  this  unfaithful  steward,  “Thou  fool,  this  night  thy  soul 
shall  be  required  of  thee.”  Here  is  a  demand  that  money 
can  not  supply.  The  wealth  he  has  treasured  can  purchase 
no  reprieve.  In  one  moment  that  which  he  has  toiled 
through  his  whole  life  to  secure  becomes  worthless  to 
him.  “Then  whose  shall  those  things  be  which  thou  hast 
provided?”  His  broad  fields  and  well-filled  granaries  pass 
from  under  his  control.  “He  heapeth  up  riches,  and  knoweth 
not  who  shall  gather  them.”4 

The  only  thing  that  would  be  of  value  to  him  now,  he 
has  not  secured.  In  living  for  self  he  has  rejected  that 
divine  love  which  would  have  flowed  out  in  mercy  to  his 
fellow-men.  Thus  he  has  rejected  life.  For  God  is  love, 
and  love  is  life.  This  man  has  chosen  the  earthly  rather 
than  the  spiritual,  and  with  the  earthly  he  must  pass  away. 
“Man  that  is  in  honor,  and  understandeth  not,  is  like  the 
beasts  that  perish.”5 

“So  is  he  that  layeth  up  treasure  for  himself,  and  is  not 

1Ps.  14:1  2  Ps.  49  : 18  8  1  Cor.  3  : 19  4Ps.  39:6  5  Ps.  49:20 


Gain  That  Is  Loss  259 

rich  toward  God.”  The  picture  is  true  for  all  time.  You 
may  plan  for  merely  selfish  good,  you  may  gather  together 
treasure,  you  may  build  mansions  great  and  high,  as  did  the 
builders  of  ancient  Babylon;  but  you  can  not  build  wall 
so  high  or  gate  so  strong  as  to  shut  out  the  messengers  of 
doom.  Belshazzar  the  king  “ feasted  in  his  palace,”  and 
“praised  the  gods  of  gold,  and  of  silver,  of  brass,  of  iron, 
of  wood,  and  of  stone.”  But  the  hand  of  One  invisible 
wrote  upon  his  walls  the  words  of  doom,  and  the  tread  of 
hostile  armies  was  heard  at  his  palace  gates.  “In  that 
night  was  Belshazzar  the  king  of  the  Chaldeans  slain,”1  and 
an  alien  monarch  sat  upon  the  throne. 

To  live  for  self  is  to  perish.  Covetousness,  the  desire 
of  benefit  for  self’s  sake,  cuts  the  soul  off  from  life.  It  is 
the  spirit  of  Satan  to  get,  to  draw  to  self.  It  is  the  spirit 
of  Christ  to  give,  to  sacrifice  self  for  the  good  of  others. 
“And  this  is  the  record,  that  God  hath  given  to  us  eternal 
life,  and  this  life  is  in  His  Son.  He  that  hath  the  Son  hath 
life;  and  he  that  hath  not  the  Son  of  God  hath  not  life.”2 

Wherefore  He  says,  “Take  heed,  and  beware  of  covet¬ 
ousness;  for  a  man’s  life  consisteth  not  in  the  abundance  of 
the  things  which  he  possesseth.” 

1  Dan.  5:30  2 1  John  5 : 11,  12 


\ 


“A  Great  Gulf  Fixed” 


TN  the  parable  of  the  rich  man  and  Lazarus,  Christ  shows 
^  that  in  this  life  men  decide  their  eternal  destiny.  During 
probationary  time  the  grace  of  God  is  offered  to  every  soul. 
But  if  men  waste  their  opportunities  in  self-pleasing,  they 
cut  themselves  off  from  everlasting  life.  No  after-probation 
will  be  granted  them.  By  their  own  choice  they  have  fixed 
an  impassable  gulf  between  them  and  their  God. 

This  parable  draws  a  contrast  between  the  rich  who  have 
not  made  God  their  dependence,  and  the  poor  who  have 
made  God  their  dependence.  Christ  shows  that  the  time  is 
coming  when  the  position  of  the  two  classes  will  be  reversed. 
Those  who  are  poor  in  this  world’s  goods,  yet  who  trust 
in  God  and  are  patient  in  suffering,  will  one  day  be  exalted 
above  those  who  now  hold  the  highest  positions  the  world 
can  give,  but  who  have  not  surrendered  their  life  to  God. 

“There  was  a  certain  rich  man,”  Christ  said,  “which  was 
clothed  in  purple  and  fine  linen,  and  fared  sumptuously  every 
day.  And  there  was  a  certain  beggar  named  Lazarus,  which 


( 260) 


Based  on  Luke  16  :  19-31 


“A  Great  Gulf  Fixed ”  261 

was  laid  at  his  gate,  full  of  sores,  and  desiring  to  be  fed 
with  the  crumbs  which  fell  from  the  rich  man’s  table.” 

The  rich  man  did  not  belong  to  the  class  represented 
by  the  unjust  judge,  who  openly  declared  his  disregard  for 
God  and  man.  He  claimed  to  be  a  son  of  Abraham.  He 
did  not  treat  the  beggar  with  violence,  or  require  him  to  go 
away  because  the  sight  of  him  was  disagreeable.  If  the 
poor,  loathsome  specimen  of  humanity  could  be  comforted 
by  beholding  him  as  he  entered  his  gates,  the  rich  man 
was  willing  that  he  should  remain.  But  he  was  selfishly 
indifferent  to  the  needs  of  his  suffering  brother. 

There  were  then  no  hospitals  in  which  the  sick  might  be 
cared  for.  The  suffering  and  needy  were  brought  to  the 
notice  of  those  to  whom  the  Lord  had  entrusted  wealth,  that 
they  might  receive  help  and  sympathy.  Thus  it  was  with 
the  beggar  and  the  rich  man.  Lazarus  was  in  great  need 
of  help;  for  he  was  without  friends,  home,  money,  or  food. 
Yet  he  was  allowed  to  remain  in  this  condition  day  after 
day,  while  the  wealthy  nobleman  had  every  want  supplied. 
The  one  who  was  abundantly  able  to  relieve  the  sufferings 
of  his  fellow-creature,  lived  to  himself,  as  many  live  to-day. 

There  are  to-day  close  beside  us  many  who  are  hungry, 
naked,  and  homeless.  A  neglect  to  impart  of  our  means 
to  these  needy,  suffering  ones  places  upon  us  a  burden  of 
guilt  which  we  shall  one  day  fear  to  meet.  All  covetousness 
is  condemned  as  idolatry.  All  selfish  indulgence  is  an  offense 
in  God’s  sight. 

God  had  made  the  rich  man  a  steward  of  His  means,  and 
it  was  his  duty  to  attend  to  just  such  cases  as  that  of  the 
beggar.  The  command  had  been  given,  “Thou  shalt  love 
the  Lord  thy  God  with  all  thine  heart,  and  with  all  thy 
soul,  and  with  all  thy  might;”  and  “thou  shalt  love  thy 
neighbor  as  thyself.”1  The  rich  man  was  a  Jew,  and  he 


1  Deut.  6:5;  Lev.  19  :  18 


f 


262  Christ's  Object  Lessons 

was  acquainted  with  the  command  of  God.  But  he  forgot 
that  he  was  accountable  for  the  use  of  his  entrusted  means 
and  capabilities.  The  Lord’s  blessings  rested  upon  him 
abundantly,  but  he  employed  them  selfishly,  to  honor 
himself,  not  his  Maker.  In  proportion  to  his  abundance 
was  his  obligation  to  use  his  gifts  for  the  uplifting  of 
humanity.  This  was  the  Lord’s  command,  but  the  rich 
man  had  no  thought  of  his  obligation  to  God.  He  lent 
money,  and  took  interest  for  what  he  loaned ;  but  he  returned 
no  interest  for  what  God  had  lent  him.  He  had  knowledge 
and  talents,  but  did  not  improve  them.  Forgetful  of  his 
accountability  to  God,  he  devoted  all  his  powers  to  pleasure. 
Everything  with  which  he  was  surrounded,  his  round  of 
amusements,  the  praise  and  flattery  of  his  friends,  ministered 
to  his  selfish  enjoyment.  So  engrossed  was  he  in  the  society 
of  his  friends  that  he  lost  all  sense  of  his  responsibility  to 
co-operate  with  God  in  His  ministry  of  mercy.  He  had 
opportunity  to  understand  the  word  of  God,  and  to  practise 
its  teachings;  but  the  pleasure-loving  society  he  chose  so 
occupied  his  time  that  he  forgot  the  God  of  eternity. 

The  time  came  when  a  change  took  place  in  the  condition 

of  the  two  men.  The  poor  man  had  suffered  day  by  day, 

*  \ 

but  he  had  patiently  and  quietly  endured.  In  the  course  of 
time  he  died  and  was  buried.  There  was  no  one  to  mourn 
for  him;  but  by  his  patience  in  suffering  he  had  witnessed 
for  Christ,  he  had  endured  the  test  of  his  faith,  and  at  his 
death  he  is  represented  as  being  carried  by  the  angels  into 
Abraham’s  bosom. 

Lazarus  represents  the  suffering  poor  who  believe  in 
Christ.  When  the  trumpet  sounds,  and  all  that  are  in  the 
graves  hear  Christ’s  voice  and  come  forth,  they  will  receive 
their  reward;  for  their  faith  in  God  was  not  a  mere  theory, 
but  a  reality. 


“A  Great  Gulf  Fixed ” 


263 


“The  rich  man  also  died,  and  was  buried;  and  in  hell 
he  lift  up  his  eyes,  being  in  torments,  and  seeth  Abraham 
afar  off,  and  Lazarus  in  his  bosom.  And  he  cried  and  said, 
Father  Abraham,  have  mercy  on  me,  and  send  Lazarus, 
that  he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my 
tongue;  for  I  am  tormented  in  this  flame.” 

In  this  parable  Christ  was  meeting  the  people  on 
their  own  ground.  The  doctrine  of  1  conscious  state  of 
existence  between  death  and  the  resi  ection  was  held  by 
many  of  those  who  were  listening  to  Christ’s  words.  The 
Saviour  knew  of  their  ideas,  and  He  framed  His  parable  so 
as  to  inculcate  important  truths  through  these  preconceived 
opinions.  He  held  up  before  His  hearers  a  mirror  wherein 
they  might  see  themselves  in  their  true  relation  to  God. 
He  used  the  prevailing  opinion  to  convey  the  idea  He 
wished  to  make  prominent  to  all, —  that  no  man  is  valued 
for  his  possessions;  for  all  he  has  belongs  to  him  only  as 
lent  by  the  Lord.  A  misuse  of  these  gifts  will  place  him 
below  the  poorest  and  most  afflicted  man  who  loves  God 
and  trusts  in  Him. 

Christ  desired  His  hearers  to  understand  that  it  is  impos¬ 
sible  for  men  to  secure  the  salvation  of  the  soul  after  death. 
“Son,”  Abraham  is  represented  as  answering,  “remember 
that  thou  in  thy  lifetime  receivedst  thy  good  things,  and 
likewise  Lazarus  evil  things;  but  now  he  is  comforted, 
and  thou  art  tormented.  And  beside  all  this,  between  us 
and  you  there  is  a  great  gulf  fixed;  so  that  they  which 
would  pass  from  hence  to  you  can  not;  neither  can 
they  pass  to  us,  that  would  come  from  thence.”  Thus 
Christ  represented  the  hopelessness  of  looking  for  a  second 
probation.  This  life  is  the  only  time  given  to  man  in 
which  to  prepare  for  eternity. 

The  rich  man  had  not  abandoned  the  idea  that  he  was 


264  Christ's  Object  Lessons 

a  child  of  Abraham,  and  in  his  distress  he  is  represented  as 
calling  upon  him  for  aid.  “Father  Abraham,”  he  prayed, 
“have  mercy  on  me.”  He  did  not  pray  to  God,  but  to 
Abraham.  Thus  he  showed  that  he  placed  Abraham  above 
God,  and  that  he  relied  on  his  relationship  to  Abraham 
for  salvation.  The  thief  on  the  cross  offered  his  prayer 
to  Christ.  “Remember  me  when  Thou  comest  into  Thy 
kingdom,”1  he  said.  And  at  once  the  response  came,  Verily 
say  unto  thee  to-day  (as  I  hang  on  the  cross  in  humiliation 
and  suffering),  thou  shalt  be  with  Me  in  Paradise.  But 
the  rich  man  prayed  to  Abraham,  and  his  petition  was  not 
granted.  Christ  alone  is  exalted  to  be  “a  Prince  and  a 
Saviour,  for  to  give  repentance  to  Israel,  and  forgiveness  of 
sins.”  “Neither  is  there  salvation  in  any  other.”2 

The  rich  man  had  spent  his  life  in  self-pleasing,  and  too 
late  he  saw  that  he  had  made  no  provision  for  eternity. 
He  realized  his  folly,  and  thought  of  his  brothers,  who 
would  go  on  as  he  had  gone,  living  to  please  themselves. 
Then  he  made  the  request,  “I  pray  thee  therefore,  father, 
that  thou  wouldst  send  him  [Lazarus]  to  my  father’s  house; 
for  I  have  five  brethren ;  that  he  may  testify  unto  them,  lest 
they  also  come  into  this  place  of  torment.”  But  “Abraham 
saith  unto  him,  They  have  Moses  and  the  prophets;  let 
them  hear  them.  And  he  said,  Nay,  father  Abraham;  but 
if  one  went  unto  them  from  the  dead,  they  will  repent. 
And  he  said  unto  him,  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  be  persuaded  though  one  rose 
from  the  dead.” 

When  the  rich  man  solicited  additional  evidence  for  his 
brothers,  he  was  plainly  told  that  should  this  evidence  be 
given,  they  would  not  be  persuaded.  His  request  cast  a 
reflection  on  God.  It  was  as  if  the  rich  man  had  said,  If 
you  had  more  thoroughly  warned  me,  I  should  not  now  be 

1  Luke  23:42  2  Acts  5:  31 ;  4  :  12 


“A  Great  Gulf  Fixed ” 


265 


here.  Abraham  in  his  answer  to  this  request  is  represented 
as  saying,  Your  brothers  have  been  sufficiently  warned. 
Light  has  been  given  them,  but  they  would  not  see;  truth 
has  been  presented  to  them,  but  they  would  not  hear. 

“If  they  hear  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded,  though  one  rose  from  the  dead.”  These 
words  were  proved  true  in  the  history  of  the  Jewish  nation. 
Christ’s  last  and  crowning  miracle  was  the  raising  of  Lazarus 
of  Bethany,  after  he  had  been  dead  four  days.  The  Jews 
were  given  this  wonderful  evidence  of  the  Saviour’s  divinity, 
but  they  rejected  it.  Lazarus  rose  from  the  dead,  and  bore 
his  testimony  before  them,  but  they  hardened  their  hearts 
against  all  evidence,  and  even  sought  to  take  his  life.1 

The  law  and  the  prophets  are  God’s  appointed  agencies 
for  the  salvation  of  men.  Christ  said,  Let  them  give  heed  to 
these  evidences.  If  they  do  not  listen  to  the  voice  of  God 
in  His  word,  the  testimony  of  a  witness  raised  from  the  dead 
would  not  be  heeded. 

Those  who  heed  Moses  and  the  prophets  will  require  no 
greater  light  than  God  has  given;  but  if  men  reject  the  light, 
and  fail  to  appreciate  the  opportunities  granted  them,  they  • 
would  not  hear  if  one  from  the  dead  should  come  to-  them 
with  a  message.  They  would  not  be  convinced  even  by  this 
evidence;  for  those  who  reject  the  law  and  the  prophets  so 
harden  their  hearts  that  they  will  reject  all  light. 

The  conversation  between  Abraham  and  the  once-rich 
man  is  figurative.  The  lesson  to  be  gathered  from  it  is 
that  every  man  is  given  sufficient  light  for  the  discharge 
of  the  duties  required  of  him.  Man’s  responsibilities  are 
proportionate  to  his  opportunities  and  privileges.  God  gives 
to  every  one  sufficient  light  and  grace  to  do  the  work  He 
has  given  him  to  do.  If  man  fails  to  do  that  which  a  little 
light  shows  to  be  his  duty,  greater  light  would  only  reveal 


1  John  12^-11 


266  Christ's  Object  Lessons 

unfaithfulness,  neglect  to  improve  the  blessings  given.  “He 
that  is  faithful  in  that  which  is  least  is  faithful  also  in 

much;  and  he  that  is  unjust  in  the  least  is  unjust  also 

in  much.”1  Those  who  refuse  to  be  enlightened  by  Moses 
and  the  prophets,  and  ask  for  some  wonderful  miracle  to  be 
performed,  would  not  be  convinced  if  their  wish  were  granted. 

The  parable  of  the  rich  man  and  Lazarus  shows  how  the 
two  classes  represented  by  these  men  are  estimated  in  the 

unseen  world.  There  is  no  sin  in  being  rich,  if  riches 

are  not  acquired  by  injustice.  A  rich  man  is  not  condemned 
for  having  riches;  but  condemnation  rests  upon  him  if  the 
means  entrusted  to  him  is  spent  in  selfishness.  Far  better 
might  he  lay  up  his  money  beside  the  throne  of  God,  by 
using  it  to  do  good.  Death  can  not  make  any  man  poor 
who  thus  devotes  himself  to  seeking  eternal  riches.  But  the 
man  who  hoards  his  treasure  for  self  can  not  take  any  of 
it  to  heaven.  He  has  proved  himself  to  be  an  unfaithful 
steward.  During  his  lifetime  he  had  his  good  things,  but  he 
was  forgetful  of  his  obligation  to  God.  He  failed  of  securing 
the  heavenly  treasure. 

The  rich  man  who  had  so  many  privileges  is  represented 
to  us  as  one  who  should  have  cultivated  his  gifts,  so  that 
his  works  should  reach  to  the  great  beyond,  carrying  with 
them  improved  spiritual  advantages.  It  is  the  purpose  of 
redemption,  not  only  to  blot  out  sin,  but  to  give  back  to 
man  those  spiritual  gifts  lost  because  of  sin’s  dwarfing  power. 
Money  can  not  be  carried  into  the  next  life;  it  is  not  needed 
there;  but  the  good  deeds  done  in  winning  souls  to  Christ 
are  carried  to  the  heavenly  courts.  But  those  who  selfishly 
spend  the  Lord’s  gifts  on  themselves,  leaving  their  needy 
fellow-creatures  without  aid,  and  doing  nothing  to  advance 
God’s  work  in  the  world,  dishonor  their  Maker.  Robbery  of 
God  is  written  opposite  their  names  in  the  books  of  heaven. 


1  Luke  16 '  to 


“A  Great  Gulf  Fixed" 


267 


The  rich  man  had  all  that  money  could  procure,  but  he 
did  not  possess  the  riches  that  would  have  kept  his  account 
right  with  God.  He  had  lived  as  if  all  that  he  possessed 
were  his  own.  He  had  neglected  the  call  of  God  and  the 
claims  of  the  suffering  poor.  But  at  length  there  comes  a 
call  which  he  can  not  neglect.  By  a  power  which  he  can 
not  question  or  resist  he  is  commanded  to  quit  the  premises  of 
which  he  is  no  longer  steward.  The  once-rich  man  is  reduced 
to  hopeless  poverty.  The  robe  of  Christ’s  righteousness, 
woven  in  the  loom  of  heaven,  can  never  cover  him.  He 
who  once  wore  the  richest  purple,  the  finest  linen,  is  reduced 
to  nakedness.  His  probation  is  ended.  He  brought  nothing 
into  the  world,  and  he  can  take  nothing  out  of  it. 

Christ  lifted  the  curtain,  and  presented  this  picture  before 
priests  and  rulers,  scribes  and  Pharisees.  Look  at  it,  you 
who  are  rich  in  this  world’s  goods,  and  are  not  rich  toward 
God.  Will  you  not  contemplate  this  scene?  That  which  is 
highly  esteemed  among  men  is  abhorrent  in  the  sight  of  God. 
Christ  asks,  “What  shall  it  profit  a  man,  if  he  shall  gain  the 
whole  world,  and  lose  his  own  soul?  or  what  shall  a  man 
give  in  exchange  for  his  soul?”1 

♦ 

APPLICATION  TO  THE  JEWISH  NATION 

When  Christ  gave  the  parable  of  the  rich  man  and 
Lazarus,  there  were  many  in  the  Jewish  nation  in  the  pitiable 
condition  of  the  rich  man,  using  the  Lord’s  goods  for  selfish 
gratification,  preparing  themselves  to  hear  the  sentence, 
“Thou  art  weighed  in  the  balances,  and  art  found  wanting.”2 
The  rich  man  was  favored  with  every  temporal  and  spiritual 
blessing,  but  he  refused  to  co-operate  with  God  in  the  use  of 
these  blessings.  Thus  it  was  with  the  Jewish  nation.  The 
Lord  had  made  the  Jews  the  depositaries  of  sacred  truth. 


1  Mark  8  : 36,  37 


2  Dan.  5  :  27 


268  Christ's  Object  Lessons 

He  had  appointed  them  stewards  of  His  grace.  He  had 
given  them  every  spiritual  and  every  temporal  advantage, 
and  He  called  upon  them  to  impart  these  blessings.  Special 
instruction  had  been  given  them  in  regard  to  their  treatment 
of  their  brethren  who  had  fallen  into  decay,  of  the  stranger 
within  their  gates,  and  of  the  poor  among  them.  They  were 
not  to  seek  to  gain  everything  for  their  own  advantage,  but 
were  to  remember  those  in  need,  and  share  with  them.  And 
God  promised  to  bless  them  in  accordance  with  their  deeds 
of  love  and  mercy.  But  like  the  rich  man,  they  put  forth  no 
helping  hand  to  relieve  the  temporal  or  spiritual  necessities 
of  suffering  humanity.  Filled  with  pride,  they  regarded 
themselves  as  the  chosen  and  favored  people  of  God;  yet  they 
did  not  serve  or  worship  God.  They  put  their  dependence 
in  the  fact  that  they  were  children  of  Abraham.  “We  be 
Abraham’s  seed,”1  they  said  proudly.  When  the  crisis  came, 
it  was  revealed  that  they  had  divorced  themselves  from  God, 
and  had  placed  their  trust  in  Abraham,  as  if  he  were  God. 

Christ  longed  to  let  light  shine  into  the  darkened  minds 
of  the  Jewish  people.  He  said  to  them,  “If  ye  were 
Abraham’s  children,  ye  would  do  the  works  of  Abraham. 
But  now  ye  seek  to  kill  Me,  a  man  that  hath  told  you  the 
truth,  which  I  have  heard  of  God.  This  did  not  Abraham.”  '2 

Christ  recognized  no  virtue  in  lineage.  He  taught  that 
spiritual  connection  supersedes  all  natural  connection.  The 
Jews  claimed  to  have  descended  from  Abraham;  but  by 
failing  to  do  the  works  of  Abraham,  they  proved  that 
they  were  not  his  true  children.  Only  those  who  prove 
themselves  to  be  spiritually  in  harmony  with  Abraham  by 
obeying  the  voice  of  God,  are  reckoned  as  of  true  descent. 
Although  the  beggar  belonged  to  the  class  looked  upon 
by  men  as  inferior,  Christ  recognized  him  as  one  whom 
Abraham  would  take  into  the  very  closest  friendship. 

1John  8 : 33 


2  John  8  : 39,  40 


“A  Great  Gulf  Fixed ” 


269 


The  rich  man,  though  surrounded  with  all  the  luxuries  of 
life,  was  so  ignorant  that  he  put  Abraham  where  God  should 
have  been.  If  he  had  appreciated  his  exalted  privileges,  and 
had  allowed  God’s  Spirit  to  mold  his  mind  and  heart,  he 
would  have  had  an  altogether  different  position.  So  with 
the  nation  he  represented.  If  they  had  responded  to  the 
divine  call,  their  future  would  have  been  wholly  different. 
They  would  have  shown  true  spiritual  discernment.  They 
had  means  which  God  would  have  increased,  making  it 
sufficient  to  bless  and  enlighten  the  whole  world.  But  they 
had  so  far  separated  from  the  Lord’s  arrangement  that  their 
whole  life  w^as  perverted.  They  failed  to  use  their  gifts  as 
God’s  stewards,  in  accordance  with  truth  and  righteousness. 
Eternity  was  not  brought  into  their  reckoning,  and  the  result 
of  their  unfaithfulness  was  ruin  to  the  whole  nation. 

Christ  knew  that  at  the  destruction  of  Jerusalem  the 
Jews  would  remember  His  warning.  And  it  was  so.  When 
calamity  came  upon  Jerusalem,  when  starvation  and  suffering 
of  every  kind  came  upon  the  people,  they  remembered  these 
words  of  Christ,  and  understood  the  parable.  They  had 
brought  their  suffering  upon  themselves  by  their  neglect  to 
let  their  God-given  light  shine  forth  to  the  world. 

IN  THE  LAST'  DAYS 

The  closing  scenes  of  this  earth’s  history  are  portrayed 
in  the  closing  of  the  rich  man’s  history.  The  rich  man 
claimed  to  be  a  son  of  Abraham,  but  he  was  separated 
from  Abraham  by  an  impassable  gulf, —  a  character  wrongly 
developed.  Abraham  served  God,  following  His  word  in 
faith  and  obedience.  But  the  rich  man  was  unmindful  of 
God,  and  of  the  needs  of  suffering  humanity.  The  great  gulf 
fixed  between  him  and  Abraham  was  the  gulf  of  disobedience. 


270  Christ's  Object  Lessons 

There  are  many  to-day  who  are  following  the  same  course. 
Though  church-members,  they  are  unconverted.  They  may 
take  part  in  the  church  service,  they  may  chant  the  psalm, 
“As  the  hart  panteth  after  the  water  brooks,  so  panteth  my 
soul  after  Thee,  O  God;”1  but  they  testify  to  a  falsehood. 
They  are  no  more  righteous  in  God’s  sight  than  is  the 
veriest  sinner.  The  soul  that  longs  after  the  excitement 
of  worldly  pleasure,  the  mind  that  is  full  of  love  for 
display,  can  not  serve  God.  Like  the  rich  man  in  the 
parable,  such  a  one  has  no  inclination  to  war  against 
the  lust  of  the  flesh.  He  longs  to  indulge  appetite.  He 
chooses  the  atmosphere  of  sin.  He  is  suddenly  snatched 
away  by  death,  and  he  goes  down  to  the  grave  with  the 
character  formed  during  his  lifetime  in  copartnership  with 
Satanic  agencies.  In  the  grave  he  has  no  power  to  choose 
anything,  be  it  good  or  evil;  for  in  the  day  when  a  man 
dies,  his  thoughts  perish.2 

When  the  voice  of  God  awakes  the  dead,  he  will  come 
from  the  grave  with  the  same  appetites  and  passions,  the 
same  likes  and  dislikes,  that  he  cherished  when  living.  God 
works  no  miracle  to  re-create  a  man  who  would  not  be 
re-created  when  he  was  granted  every  opportunity  and 
provided  with  every  facility.  During  his  lifetime  he  took 
no  delight  in  God,  nor  found  pleasure  in  His  service.  His 
character  is  not  in  harmony  with  God,  and  he  could  not 
be  happy  in  the  heavenly  family. 

To-day  there  is  a  class  in  our  world  who  are  self- 
righteous.  They  are  not  gluttons,  they  are  not  drunkards, 
they  are  not  infidels;  but  they  desire  to  live  for  themselves, 
not  for  God.  He  is  not  in  their  thoughts;  therefore  they 
are  classed  with  unbelievers.  Were  it  possible  for  them 
to  enter  the  gates  of  the  city  of  God,  they  could  have 
no  right  to  the  tree  of  life;  for  when  God’s  commandments 

1Ps.  42:1  2  Ps.  146 :  4  ;  Eccl.  9 : 5,  6 


u  A  Great  Gulf  Fixed ” 


2^i 


were  laid  before  them,  with  all  their  binding  claims,  they 
said,  No.  They  have  not  served  God  here;  therefore 
they  would  not  serve  Him  hereafter.  They  could  not  live 
in  His  presence,  and  .  they  would  feel  that  any  place  was 
preferable  to  heaven. 

To  learn  of  Christ  means  to  receive  His  grace,  which  is 
His  character.  But  those  who  do  not  appreciate  and  utilize 
the  precious  opportunities  and  sacred  influences  granted  them 
on  earth,  are  not  fitted  to  take  part  in  the  pure  devotion  of 
heaven.  Their  characters  are  not  molded  according  to  the 
divine  similitude.  By  their  own  neglect  they  have  formed 
a  chasm  which  nothing  can  bridge.  Between  them  and 
the  righteous  there  is  a  great  gulf  fixed. 


Saying  and  Doing 


A  CERTAIN  man  had  two  sons;  and  he  came  to  the 
"*■  first,  and  said,  Son,  go  work  to-day  in  my  vineyard. 
He  answered  and  said,  I  will  not;  but  afterward  he  repented, 
and  went.  And  he  came  to  the  second,  and  said  likewise. 
And  he  answered  and  said,  I  go,  sir;  and  went  not. 
Whether  of  them  twain  did  the  will  of  his  father?  They 
say  unto  him,  The  first.” 

In  the  sermon  on  the  mount  Christ  said,  “Not  every 
one  that  saith  unto  Me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven;  but  he  that  doeth  the  will  of  My  Father 
which  is  in  heaven.”1  The.  test  of  sincerity  is  not  in  words, 
but  in  deeds.  Christ  does  not  say  to  any  man,  What  say  ye 
more  than  others?  but,  “What  do  ye  more  than  others?”2 
Full  of  meaning  are  His  words,  “If  ye  know  these  things, 
happy  are  ye  if  ye  do  them.”3  Words  are  of  no  value 
unless  they  are  accompanied  with  appropriate  deeds.  This 
is  the  lesson  taught  in  the  parable  of  the  two  sons. 

This  parable  was  spoken  at  Christ’s  last  visit  to  Jerusalem 


(272)  Based  on  Matt.  21 : 23-32 


1  Matt.  7 :  21 


2  Matt.  5:47  3  John  13:17 


Saying  and  Doing  2^3 

before  His  death.  He  had  driven  out  the  buyers  and  sellers 
from  the  temple.  His  voice  had  spoken  to  their  hearts  with 
the  power  of  God.  Amazed  and  terrified,  they  had  obeyed 
His  command  without  excuse  or  resistance. 

When  their  terror  was  abated,  the  priests  and  elders, 
returning  to  the  temple,  had  found  Christ  healing  the  sick 
and  the  dying.  They  had  heard  the  voice  of  rejoicing  and 
the  song  of  praise.  In  the  temple  itself  the  children  who 
had  been  restored  to  health  were  waving  palm  branches 
and  singing  hosannas  to  the  Son  of  David.  Baby  voices 
were  lisping  the  praises  of  the  mighty  Healer.  Yet  with  the 
priests  and  .  elders  all  this  did  not  suffice  to  overcome  their 
prejudice  and  jealousy. 

The  next  day,  as  Christ  was  teaching  in  the  temple,  the 
chief  priests  and  elders  of  the  people  came  to  Him  and  said, 
“By  what  authority  doest  Thou  these  things?  and  who  gave 
Thee  this  authority?” 

The  priests  and  elders  had  had  unmistakable  evidence  of 
Christ’s  power.  In  His  cleansing  of  the  temple  they  had 
seen  Heaven’s  authority  flashing  from  His  face.  They  could 
not  resist  the  power  by  which  He  spoke.  Again  in  His 
wonderful  deeds  of  healing  He  had  answered  their  question. 
He  had  given  evidence  of  His  authority  which  could  not  be 
controverted.  But  it  was  not  evidence  that  was  wanted. 
The  priests  and  elders  were  anxious  for  Jesus  to  proclaim 
Himself  the  Messiah,  that  they  might  misapply  His  words 
and  stir  up  the  people  against  Him.  They  wished  to  destroy 
His  influence  and  to  put  Him  to  death. 

Jesus  knew  that  if  they  could  not  recognize  God  in  Him, 
or  see  in  His  works  the  evidence  of  His  divine  character, 
they  would  not  believe  His  own  testimony  that  He  was  the 
Christ.  In  His  answer  He  evades  the  issue  they  hope  to 
bring  about,  and  turns  the  condemnation  upon  themselves. 

18 


274  Christ's  Object  Lessons 

“I  also  will  ask  you  one  thing,”  He  said,  “which  if  ye 
tell  Me,  I  in  like  wise  will  tell  you  by  what  authority  I 
do  these  things.  The  baptism  of  John,  whence  was  it? 
from  heaven,  or  of  men?” 

The  priests  and  rulers  were  perplexed.  “They  reasoned 
with  themselves,  saying,  If  we  shall  say,  From  heaven,  He 
will  say  unto  us,  Why  did  ye  not  then  believe  him?  But 
if  we  shall  say,  Of  men,  we  fear  the  people;  for  all  hold  John 
as  a  prophet.  And  they  answered  Jesus,  and  said,  We 
can  not  tell.  And  He  said  unto  them,  Neither  tell  I  you 
by  what  authority  I  do  these  things.” 

“We-  can  not  tell.”  This  answer  was  a  falsehood.  But 
the  priests  saw  the  position  they  were  in,  and  falsified  in 
order  to  screen  themselves.  John  the  Baptist  had  come 
bearing  witness  of  the  One  whose  authority  they  were  now 
questioning.  He  had  pointed  Him  out,  saying,  “Behold 
the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world.”1 
He  had  baptized  Him,  and  after  the  baptism,  as  Christ  was 
praying,  the  heavens  were  opened,  and  the  Spirit  of  God 
like  a  dove  rested  upon  Him,  while  a  voice  from  heaven 
was  heard  saying,  “This  is  My  beloved  Son,  in  whom  I 
am  well  pleased.”2 

Remembering  how  John  had  repeated  the  prophecies 
concerning  the  Messiah,  remembering  the  scene  at  the 
baptism  of  Jesus,  the  priests  and  rulers  dared  not  say  that 
John’s  baptism  was  from  heaven.  If  they  acknowledged 
John  to  be  a  prophet,  as  they  believed  him  to  be,  how  could 
they  deny  his  testimony  that  Jesus  of  Nazareth  was  the  Son 
of  God?  And  they  could  not  say  that  John’s  baptism  was  of 
men,  because  of  the  people,  who  believed  John  to  be  a 
prophet.  So  they  said,  “We  can  not  tell.” 

Then  Christ  gave  the  parable  of  the  father  and  the  two 
sons.  When  the  father  went  to  the  first  son,  saying,  “Go 


tjohn  i  :  29 


2  Matt.  3  :  17 


Saying  and  Doing 


275 


work  to-day  in  my  vineyard,”  the  son  promptly  answered, 
“I  will  not.”  He  refused  to  obey,  and  gave  himself  up  to 
wicked  ways  and  associations.  But  afterward  he  repented, 
and  obeyed  the  call. 

The  father  went  to  the  second  son  with  the  same 
command,  “Go  work  to-day  in  my  vineyard.”  This  son 
made  reply,  “I  go,  sir,”  but  he  went  not. 

In  this  parable  the  father  represents  God,  the  vineyard 
the  church.  By  the  two  sons  are  represented  two  classes  of 
people.  The  son  who  refused  to  obey  the  command,  saying, 


276  Christ's  Object  Lessons 

“I  will  not,”  represented  those  who  were  living  in  open 
transgression,  who  made  no  profession  of  piety,  who  openly 
refused  to  come  under  the  yoke  of  restraint  and  obedience 
which  the  law  of  God  imposes.  But  many  of  these  afterward 
repented,  and  obeyed  the  call  of  God.  When  the  gospel 
came  to  them  in  the  message  of  John  the  Baptist,  “Repent 
ye;  for  the  kingdom  of  heaven  is  at  hand,”1  they  repented, 
and  confessed  their  sins. 

In  the  son  who  said,  “I  go,  sir,”  and  went  not,  the 
character  of  the  Pharisees  was  revealed.  Like  this  son,  the 
Jewish  leaders  were  impenitent  and  self-sufficient.  The 
religious  life  of  the  Jewish  nation  had  become  a  pretense. 
When  the  law  was  proclaimed  on  Mount  Sinai  by  the  voice 
of  God,  all  the  people  pledged  themselves  to  obey.  They 
said,  “I  go,  sir,”  but  they  went  not.  When  Christ  came  in 
person  to  set  before  them  the  principles  of  the  law,  they 
rejected  Him.  Christ  had  given  the  Jewish  leaders  of  His 
day  abundant  evidence  of  His  authority  and  divine  power, 
but  although  they  were  convinced,  they  would  not  accept  the 
evidence.  Christ  had  shown  them  that  they  continued 
to  disbelieve  because  they  had  not  the  spirit  which  leads 
to  obedience.  He  had  declared  to  them,  “Ye  made  the 
commandment  of  God  of  none  effect  by  your  tradition.  .  .  . 

In  vain  they  do  worship  Me,  teaching  for  doctrines  the 
commandments  of  men.”2 

In  the  company  before  Christ  there  were  scribes  and 
Pharisees,  priests  and  rulers,  and  after  giving  the  parable  of 
the  two  sons,  Christ  addressed  to  His  hearers  the  question, 
“Whether  of  them  twain  did  the  will  of  his  father?” 
Forgetting  themselves,  the  Pharisees  answered,  “The  first.” 
This  they  said  without  realizing  that  they  were  pronouncing 
sentence  against  themselves.  Then  there  fell  from  Christ’s 
lips  the  denunciation,  “Verily  I  say  unto  you,  That  the 


1  Matt.  3 :  2 


2  Matt.  15  :  6,  9 


Saying  and  Doing 


2  77 


publicans  and  the  harlots  go  into  the  kingdom  of  God  before 
you.  For  John  came  unto  you  in  the  way  of  righteousness, 
and  ye  believed  him  not;  but  the  publicans  and  the  harlots 
believed  him:  and  ye,  when  ye  had  seen  it,  repented  not 
afterward,  that  ye  might  believe  him.” 

John  the  Baptist  came  preaching  truth,  and  by  his 

preaching  sinners  were  con¬ 
victed  and  converted. 
These  would  go  into 
the  kingdom  of 
heaven  before  the 
ones  who  in  self- 
righteousness  re¬ 
sisted  the  solemn 
warning.  The  pub¬ 
licans  and  harlots 
were  ignorant,  but 
these  learned  men  knew 
the  way  of  truth.  Yet  they 
refused  to  walk  in  the  path 
which  leads  to  the  Paradise  of 
God.  The  truth  that  should  have 
been  to  them  a  savor  of  life  unto 
life  became  a  savor  of  death  unto  death. 

'  • 

Open  sinners  who  loathed  themselves  had  received  baptism 
at  the  hands  of  John;  but  these  teachers  were  hypocrites. 
Their  own  stubborn  hearts  were  the  obstacle  to  their  receiving 
the  truth.  They  resisted  the  conviction  of  the  Spirit  of  God. 
They  refused  obedience  to  God’s  commandments. 

Christ  did  not  say  to  them,  Ye  can  not  enter  the  kingdom 
of  heaven;  but  He  showed  that  the  obstacle  which  prevented 
them  from  entering  was  of  their  own  creating.  The  door 
was  still  open  to  these  Jewish  leaders;  the  invitation  was  still 


“ The  heavens  were  opened,  ana 
the  Spirit  of  God  like  a  dove 
rested  upon  Him." 


278  Christ's  Object  Lessons 

held  out.  Christ  longed  to  see  them  convicted  and  converted. 

The  priests  and  elders  of  Israel  spent  their  lives  in  relig¬ 
ious  ceremonies,  which  they  regarded  as  too  sacred  to  be 
connected  with  secular  business.  Therefore  their  lives  were 
supposed  to  be  wholly  religious.  But  they  performed  their 
ceremonies  to  be  seen  by  men,  that  they  might  be  thought 
by  the  world  to  be  pious  and  devoted.  While  professing  to 
obey,  they  refused  to  render  obedience  to  God.  They  were 
not  doers  of  the  truth  which  they  professed  to  teach. 

Christ  declared  John  the  Baptist  to  be  one  of  the  greatest 
of  the  prophets,  and  He  showed  His  hearers  that  they  had 
had  sufficient  evidence  that  John  was  a  messenger  from 
God.  The  words  of  the  preacher  in  the  wilderness  were 
with  power.  He  bore  his  message  unflinchingly,  rebuking 
the  sins  of  priests  and  rulers,  and  enjoining  upon  them  the 
works  of  the  kingdom  of  heaven.  He  pointed  out  to  them 
their  sinful  disregard  of  their  Father’s  authority,  in  refusing  to 
do  the  work  appointed  them.  He  made  no  compromise  with 
sin,  and  many  were  turned  from  their  unrighteousness. 

Had  the  profession  of  the  Jewish  leaders  been  genuine, 
they  would  have  received  John’s  testimony,  and  accepted 
Jesus  as  the  Messiah.  But  they  did  not  show  the  fruits  of 
repentance  and  righteousness.  The  very  ones  whom  they 
despised  were  pressing  into  the  kingdom  of  God  before  them. 

In  the  parable  the  son  who  said,  “I  go,  sir,”  represented 
himself  as  faithful  and  obedient;  but  time  proved  that  his 
profession  was  not  real.  He  had  no  true  love  for  his  father. 
So  the  Pharisees  prided  themselves  on  their  holiness,  but 
when  tested,  it  was  found  wanting.  When  it  was  for  their 
interest  to  do  so,  they  made  the  requirements  of  the  law 
very  exacting;  but  when  obedience  was  required  from  them¬ 
selves,  by  cunning  sophistries  they  reasoned  away  the  force 
of  God’s  precepts.  Of  them  Christ  declared,  “Do  not  ye 


Saying  and  Doing 


2  79 


after  their  works;  for  they  say,  and  do  not.”1  They  had 
no  true  love  for  God  or  man.  God  called  them  to  be 
co-workers  with  Him  in  blessing  the  world;  but  while  in 
profession  they  accepted  the  call,  in  action  they  refused 
obedience.  They  trusted  to  self,  and  prided  themselves  - 
on  their  goodness;  but  they  set  the  commands  of  God  at 
defiance.  They  refused  to  do  the  work  which  God  had 
appointed  them,  and  because  of  their  transgression  the  Lord 
was  about  to  divorce  Himself  from  the  disobedient  nation. 

Self-righteousness  is  not  true  righteousness,  and  those 
who  cling  to  it  will  be  left  to  take  the  consequences  of 
holding  a  fatal  deception.  Many  to-day  claim  to  obey  the 
commandments  of  God,  but  they  have  not  the  love  of 
God  in  their  hearts  to  flow  forth  to  others.  Christ  calls 

them  to  unite  with  Him  in  His  work  for  the  saving  of  the 

world,  but  they  content  themselves  with  saying,  “I  go, 
sir.”  They  do  not  go.  They  do  not  co-operate  with  those 
who  are  doing  God’s  service.  They  are  idlers.  Like  the 
unfaithful  son,  they  make  false  promises  to  God.  In  taking 
upon  themselves  the  solemn  covenant  of  the  church  they 
have  pledged  themselves  to  receive  and  obey  the  word  of 

God,  to  give  themselves  to  God’s  service,  but  they  do  not 

do  this.  In  profession  they  claim  to  be  sons  of  God,  but  in 
life  and  character  they  deny  the  relationship.  They  do  not 
surrender  the  will  to  God.  They  are  living  a  lie. 

The  promise  of  obedience  they  appear  to  fulfil  when  this 
involves  no  sacrifice;  but  when  self-denial  and  self-sacrifice 
are  required,  when  they  see  the  cross  to  be  lifted,  they  draw 
back.  Thus  the  conviction  of  duty  wears  away,  and  known 
transgression  of  God’s  commandments  becomes  habit.  The 
ear  may  hear  God’s  word,  but  the  spiritual  perceptive  powers 
have  departed.  The  heart  is  hardened,  the  conscience  seared. 

Do  not  think  that  because  you  do  not  manifest  decided 


1  Matt.  23  :  3 


280  Christ's  Object  Lessons 

hostility  to  Christ  you  are  doing  Him  service.  We  thus 
deceive  our  own  souls.  By  withholding  that  which  God 
has  given  us  to  use  in  His  service,  be  it  time  or  means 
or  any  other  of  His  entrusted  gifts,  we  work  against  Him. 

Satan  uses  the  listless,  sleepy  indolence  of  professed 
Christians  to  strengthen  his  forces  and  win  souls  to  his  side. 
Many  who  think  that  though  they  are  doing  no  actual  work 
for  Christ,  they  are  yet  on  His  side,  are  enabling  the  enemy  to 
pre-occupy  ground  and  gain  advantages.  By  their  failure 
to  be  diligent  workers  for  the  Master,  by  leaving  duties 
undone  and  words  unspoken,  they  have  allowed  Satan  to 
gain  control  of  souls  who  might  have  been  won  for  Christ. 

We  can  never  be  saved  in  indolence  and  inactivity. 
There  is  no  such  thing  as  a  truly  converted  person  living 
a  helpless,  useless  life.  It  is  not  possible  for  us  to  drift  into 
heaven.  No  sluggard  can  enter  there.  If  we  do  not  strive 
to  gain  an  entrance  into  the  kingdom,  if  we  do  not  seek 
earnestly  to  learn  what  constitutes  its  laws,  we  are  not  fitted 
for  a  part  in  it.  Those  who  refuse  to  co-operate  with  God 
on  earth,  would  not  co-operate  with  Him  in  heaven.  It 
would  not  be  safe  to  take  them  to  heaven. 

There  is  more  hope  for  publicans  and  sinners  than  for 
those  who  know  the  word  of  God  but  refuse  to  obey  it. 
He  who  sees  himself  a  sinner,  with  no  cloak  for  his  sin,  who 
knows  that  he  is  corrupting  soul,  body,  and  spirit  before 
God,  becomes  alarmed  lest  he  be  eternally  separated  from 
the  kingdom  of  heaven.  He  realizes  his  diseased  condition, 
and  seeks  healing  from  the  great  Physician  who  has  said, 
“Him  that  cometh  to  Me,  I  will  in  no  wise  cast  out.”1 
These  souls  the  Lord  can  use  as  workers  in  His  vineyard. 

The  son  who  for  a  time  refused  obedience  to  his  father’s 
command  was  not  condemned  by  Christ;  and  neither  was 
he  commended.  The  class  who  act  the  part  of  the  first 


^ohn  6:37 


Saying  and  Doing 


281 


son  in  refusing  obedience  deserve  no  credit  for  holding  this 
position.  Their  frankness  is  not  to  be  regarded  as  a  virtue. 
Sanctified  by  truth  and  holiness,  it  would  make  men  bold 
witnesses  for  Christ;  but  used  as  it  is  by  the  sinner, 
it  is  insulting  and  defiant,  and  approaches  to  blasphemy. 
The  fact  that  a  man  is  not  a  hypocrite  does  not  make  him 
any  the  less  really  a  sinner.  When  the  appeals  of  the  Holy 
Spirit  come  to  the  heart,  our  only  safety  lies  in  responding  to 
them  without  delay.  When  the  call  comes,  “Go  work  to-day 
in  My  vineyard,”  do  not  refuse  the  invitation.  “To-day  if 
ye  will  hear  His  voice,  harden  not  your  hearts.”1  It  is  unsafe 
to  delay  obedience.  You  may  never  hear  the  invitation  again. 

And  let  none  flatter  themselves  that  sins  cherished  for 
a  time  can  easily  be  given  up  by  and  by.  This  is  not  so. 
Every  sin  cherished  weakens  the  character  and  strengthens 
habit;  and  physical,  mental,  and  moral  depravity  is  the  result. 
You  may  repent  of  the  wrong  you  have  done,  and  set 
your  feet  in  right  paths;  but  the  mold  of  your  mind 
and  your  familiarity  with  evil  will  make  it  difficult  for  you 
to  distinguish  between  right  and  wrong.  Through  the 
wrong  habits  formed,  Satan  will  assail  you  again  and  again. 

In  the  command,  “Go  work  to-day  in  My  vineyard,”  the 
test  of  sincerity  is  brought  to  every  soul."  Will  there  be 
deeds  as  well  as  words?  Will  the  one  called  put  to  use 
all  the  knowledge  he  has,  working  faithfully,  disinterestedly, 
for  the  Owner  of  the  vineyard? 

The  apostle  Peter  instructs  us  as  to  the  plan  on  which  we 
must  work.  “Grace  and  peace  be  multiplied  unto  you,”  he 
says,  “through  the  knowledge  of  God,  and  of  Jesus  our  Lord, 
according  as  His  divine  power  hath  given  unto  us  all  things 
that  pertain  unto  life  and  godliness,  through  the  knowledge 
of  Him  that  hath  called  us  to  glory  and  virtue:  whereby  are 
given  unto  us  exceeding  great  and  precious  promises;  that 


1  Heb.  4  :  7 


282  Christ's  Object  Lessons 

by  these  ye  might  be  partakers  of  the  divine  nature,  having 
escaped  the  corruption  that  is  in  the  world  through  lust. 

“And  beside  this,  giving  all  diligence,  add  to  your 
faith  virtue;  and  to  virtue  knowledge;  and  to  knowledge 
temperance;  and  to  temperance  patience;  and  to  patience 
godliness;  and  to  godliness  brotherly  kindness;  and  to 
brotherly  kindness  charity.”3 

If  you  cultivate  faithfully  the  vineyard  of  your  soul,  God 
is  making  you  a  laborer  together  with  Himself.  And  you 
will  have  a  work  to  do  not  only  for  yourself,  but  for  others. 
In  representing  the  church  as  the  vineyard,  Christ  does  not 
teach  that  we  are  to  restrict  our  sympathies  and  labors  to 
our  own  numbers.  The  Lord’s  vineyard  is  to  be  enlarged. 
In  all  parts  of  the  earth  He  desires  it  to  be  extended.  As 
we  receive  the  instruction  and  grace  of  God,  we  should 
impart  to  others  a  knowledge  of  how  to  care  for  the  precious 
plants.  Thus  we  may  extend  the  vineyard  of  the  Lord. 
God  is  watching  for  evidence  of  our  faith,  love,  and  patience. 
He  looks  to  see  if  we  are  using  every  spiritual  advantage 
to  become  skilful  workers  in  His  vineyard  on  earth,  that 
we  may  enter  the  Paradise  of  God,  that  Eden  home  from 
which  Adam  and  Eve  were  excluded  by  transgression. 

God  stands  toward  His  people  in  the  relation  of  a  father, 
and  He  has  a  father’s  claim  to  our  faithful  service.  Consider 
the  life  of  Christ.  Standing  at  the  head  of  humanity, 
serving  His  Father,  He  is  an  example  of  what  every  son 
should  and  may  be.  The  obedience  that  Christ  rendered 
God  requires  from  human  beings  to-day.  He  served  His 
Father  with  love,  in  willingness  and  freedom.  “I  delight  to 
do  Thy  will,  O  My  God,”  He  declared;  “yea,  Thy  law  is 
within  My  heart.”2  Christ  counted  no  sacrifice  too  great,  no 
toil  too  hard,  in  order  to  accomplish  the  work  which  He 
came  to  do.  At  the  age  of  twelve  He  said,  “Wist  ye  not  that 

1 2  Peter  1:2-7  2Ps.  40:8 


S  ay  ing  and  Doing 


283 


I  must  be  about  My  Father’s  business?”1  He  had  heard  the 
call,  and  had  taken  up  the  work.  “My  meat,”  He  said,  “is 
to  do  the  will  of  Him  that  sent  Me,  and  to  finish  His  work.”2 

Thus  we  are  to  serve  God.  He  only  serves  who  acts  up 
to  the  highest  standard  of  obedience.  All  who  would  be 
sons  and  daughters  of  God  must  prove  themselves  co-workers 
with  God  and  Christ  and  the  heavenly  angels.  This  is  the 
test  for  every  soul.  Of  those  who  faithfully  serve  Him 
the  Lord  says,  “They  shall  be  Mine  ...  in  that  day 
when  I  make  up  My  jewels;  and  I  will  spare  them,  as  a 
man  spareth  his  own  son  that  serveth  him.”3 

God’s  great  object  in  the  working  out  of  His  providences 
is  to  try  men,  to  give  them  opportunity  to  develop  character. 
Thus  He  proves  whether  they  are  obedient  or  disobedient 
to  His  commands.  Good  works  do  not  purchase  the  love 
of  God,  but  they  reveal  that  we  possess  that  love.  If  we 
surrender  the  will  to  God,  we  shall  not  work  in  order  to 
earn  God’s  love.  His  love  as  a  free  gift  will  be  received 
into  the  soul,  and  from  love  to  Him  we  shall  delight  to  obey 
His  commandments. 

There  are  only  two  classes  in  the  world  to-day,  and 
only  two  classes  will  be  recognized  in  the  Judgment, —  those 
who  violate  God’s  law,  and  those  who  obey  it.  Christ  gives 
the  test  by  which  to  prove  our  loyalty  or  disloyalty.  “If 
ye  love  Me,”  He  says,  “keep  My  commandments. 

He  that  hath  My  commandments,  and  keepeth  them,  he  it 
is  that  loveth  Me.  And  he  that  loveth  Me  shall  be  loved  of 
My  Father,  and  I  will  love  him,  and  will  manifest  Myself 
to  him.  .  .  .  He  that  loveth  Me  not  keepeth  not  My 

sayings;  and  the  word  which  ye  hear  is  not  Mine,  but  the 
Father’s  which  sent  Me.”  “If  ye  keep  My  commandments, 
ye  shall  abide  in  My  love;  even  as  I  have  kept  My  Father’s 
commandments,  and  abide  in  His  love.”4 

1  Luke  2:49  2John  4  :  34  8 Mai.  3:17  4John  14:15-24;  15:10 


The  Lord’s  Viney ard 


THE  JEWISH  NATION 

7  yHE  parable  of  the  two  sons  was  followed  by  the  parable 
of  the  vineyard.  In  the  one,  Christ  had  set  before  the 
Jewish  teachers  the  importance  of  obedience.  In  the  other, 
He  pointed  to  the  rich  blessings  bestowed  upon  Israel,  and 
in  these  showed  God’s  claim  to  their  obedience.  He  set 
before  them  the  glory  of  God’s  purpose,  which  through 
obedience  they  might  have  fulfilled.  Withdrawing  the  veil 
from  the  future,  He  showed  how,  by  failure  to  fulfil  His 
purpose,  the  whole  nation  was  forfeiting  His  blessing,  and 
bringing  ruin  upon  itself. 

“There  was  a  certain  householder,”  Christ  said,  “which 
planted  a  vineyard,  and  hedged  it  round  about,  and  digged 
a  wine-press  in  it,  and  built  a  tower,  and  let  it  out  to 
husbandmen,  and  went  into  a  far  country.” 

A  description  of  this  vineyard  is  given  by  the  prophet 
Isaiah:  “Now  will  I  sing  to  my  well-beloved  a  song  of  my 
beloved  touching  His  vineyard.  My  well-beloved  hath  a 


(284) 


Based  on  Matt.  21 :  33-44 


The  Lord's  Vineyard  285 

vineyard  in  a  very  fruitful  hill;  and  He  fenced  it,  and 
gathered  out  the  stones  thereof,  and  planted  it  with  the 
choicest  vine,  and  built  a  tower  in  the  midst  of  it,  and  also 
made  a  wine-press  therein;  and  He  looked  that  it  should 
bring  forth  grapes.”  1 

The  husbandman  chooses  a  piece  of  land  from  the 
wilderness;  he  fences,  clears,  and  tills  it,  and  plants  it  with 
choice  vines,  expecting  a  rich  harvest.  This  plot  of  ground, 
in  its  superiority  to  the  uncultivated  waste,  he  expects  to  do 
him  honor  by  showing  the  results  of  his  care  and  toil  in  its 
cultivation.  So  God  had  chosen  a  people  from  the  world 
to  be  trained  and  educated  by  Christ.  The  prophet  says, 
“The  vineyard  of  the  Lord  of  hosts  is  the  house  of  Israel, 
and  the  men  of  Judah  His  pleasant  plant.”2  Upon  this 
people  God  had  bestowed  great  privileges,  blessing  them 
richly  from  His  abundant  goodness.  He  looked  for  them 
to  honor  Him  by  yielding  fruit.  They  were  to  reveal  the 
principles  of  His  kingdom.  In  the  midst  of  a  fallen,  wicked 
world  they  were  to  represent  the  character  of  God. 

As  the  Lord’s  vineyard  they  were  to  produce  fruit 
altogether  different  from  that  of  the  heathen  nations.  These 
idolatrous  peoples  had  given  themselves  up  to  work  wicked¬ 
ness.  Violence  and  crime,  greed,  oppression,  and  the  most 
corrupt  practises,  were  indulged  without  restraint.  Iniquity, 
degradation,  and  misery  were  the  fruits  of  the  corrupt  tree. 
In  marked  contrast  was  to  be  the  fruit  borne  on  the  vine  of 
God’s  planting. 

It  was  the  privilege  of  the  Jewish  nation  to  represent 
the  character  of  God  as  it  had  been  revealed  to  Moses.  In 
answer  to  the  prayer  of  Moses,  “Show  me  Thy  glory,” 
the  Lord  promised,  “I  will  make  all  My  goodness  pass 
before  thee.”  “And  the  Lord  passed  by  before  him,  and 
proclaimed,  The  Lord,  the  Lord  God,  merciful  and  gracious, 

1  Isa.  5:1,2  2  Isa.  5  :  7 


286 


Christ's  Object  Lessons 


long-suffering,  and  abundant  in  goodness  and  truth,  keeping 
mercy  for  thousands,  forgiving  iniquity  and  transgression  and 
sin.”1  This  was  the  fruit  that  God  desired  from  His  people. 
In  the  purity  of  their  characters,  in  the  holiness  of  their  lives, 
in  their  mercy  and  loving-kindness  and  compassion,  they 
were  to  show  that  “the  law  of  the  Lord  is  perfect,  converting 
the  soul.”2 

Through  the  Jewish  nation  it  was  God’s  purpose  to 
impart  rich  blessings  to  all  peoples.  Through  Israel  the  way 
was  to  be  prepared  for  the  diffusion  of  His  light  to  the 
whole  world.  The  nations  of  the  world,  through  following 
corrupt  practises,  had  lost  the  knowledge  of  God.  Yet  in 
His  mercy  God  did  not  blot  them  out  of  existence.  He 
purposed  to  give  them  opportunity  for  becoming  acquainted 
with  Him  through  His  church.  He  designed  that  the 
principles  revealed  through  His  people  should  be  the  means 
of  restoring  the  moral  image  of  God  in  man. 

It  was  for  the  accomplishment  of  this  purpose  that  God 
called  Abraham  out  from  his  idolatrous  kindred,  and  bade 
him  dwell  in  the  land  of  Canaan.  “I  will  make  of  thee  a 
great  nation,”  He  said, -“and  I  will  bless  thee,  and  make 
thy  name  great;  and  thou  shalt  be  a  blessing.”3 

The  descendants  of  Abraham,  Jacob  and  his  posterity, 
were  brought  down  to  Egypt,  that  in  the  midst  of  that  great 
and  wicked  nation  they  might  reveal  the  principles  of  God’s 
kingdom.  The  integrity  of  Joseph  and  his  wonderful  work 
in  preserving  the  lives  of  the  whole  Egyptian  people,  was  a 
representation  of  the  life  of  Christ.  Moses  and  many  others 
were  witnesses  for  God. 

In  bringing  forth  Israel  from  Egypt,  the  Lord  again 
manifested  His  power  and  His  mercy.  His  wonderful  works 
in  their  deliverance  from  bondage  and  His  dealings  with 
them  in  their  travels  through  the  wilderness,  were  not  for 

•Ex,  33: 18,  19  ;  34:6,7  2Ps.  19:7  3 Gen.  12:2 


The  L  or d' s  Vineyard 


2$y 


their  benefit  alone.  These  were  to  be  as  an  object-lesson 
to  the  surrounding  nations.  The  Lord  revealed  Himself 
as  a  God  above  all  human  authority  and  greatness.  The 
signs  and  wonders  He  wrought  in  behalf  of  His  people 
showed  His  power  over  nature  and  over  the  greatest  of 
those  who  worshiped  nature.  God  went  through  the  proud 
land  of  Egypt  as  He  will  go  through  the  earth  in  the  last 
days.  With  fire  and  tempest,  earthquake  and  death,  the 
great  I  AM  redeemed  His  people.  He  took  them  out  of 
the  land  of  bondage.  He  led  them  through  the  “great  and 
terrible  wilderness,  wherein  were  fiery  serpents,  and  scorpions, 
and  drought.”  He  brought  them  forth  water  out  of  “the 
rock  of  flint,”  and  fed  them  with  “the  corn  of  heaven.”1 
“For,”  said  Moses,  “the  Lord’s  portion  is  His  people;  Jacob 
is  the  lot  of  His  inheritance.  He  found  him  in  a  desert  land, 
and  in  the  waste  howling  wilderness;  He  led  him  about,  He 
instructed  him,  He  kept  him  as  the  apple  of  His  eye.  As  an 
eagle  stirreth  up  her  nest,  fluttereth  over  her  young,  spreadeth 
abroad  her  wings,  taketh  them,  beareth  them  on  her  wings: 
so  the  Lord  alone  did  lead  him,  and  there  was  no  strange 
god  with  him.”2  Thus  He  brought  them  unto  Himself,  that 
they  might  dwell  as  under  the  shadow  of  the  Most  High. 

Christ  was  the  leader  of  the  children  of  Israel  in  their 
wilderness  wanderings.  Enshrouded  in  the  pillar  of  cloud 
by  day  and  the  pillar  of  fire  by  night,  He  led  and  guided 
them.  He  preserved  them  from  the  perils  of  the  wilderness, 
He  brought  them  into  the  land  of  promise,  and  in  the  sight 
of  all  the  nations  that  acknowledged  not  God  He  established 
Israel  as  His  own  chosen  possession,  the  Lord’s  vineyard. 

To  this  people  were  committed  the  oracles  of  God. 
They  were  hedged  about  by  the  precepts  of  His  law,  the 
everlasting  principles  of  truth,  justice,  and  purity.  Obedience 
to  these  principles  was  to  be  their  protection,  for  it  would 

xDeut.  8  :  i  V,  Ps.  78  :  24  2  Deut.  32  :  9-12 


288 


Chri s  t's  Object  Lessons 


save  them  from  destroying  themselves  by  sinful  practises. 
And  as  the  tower  in  the  vineyard,  God  placed  in  the  midst 
of  the  land  His  holy  temple. 

Christ  was  their  instructor.  As  He  had  been  with  them 
in  the  wilderness,  so  He  was  still  to  be  their  teacher  and 
guide.  In  the  tabernacle  and  the  temple  His  glory  dwelt 
in  the  holy  shekinah  above  the  mercy-seat.  In  their  behalf 
He  constantly  manifested  the  riches  of  His  love  and  patience. 

God  desired  to  make  of  His  people  Israel  a  praise  and 
a  glory.  Every  spiritual  advantage  was  given  them.  God 
withheld  from  them  nothing  favorable  to  the  formation  of 
character  that  would  make  them  representatives  of  Himself. 

Their  obedience  to  the  law  of  God  would  make  them 
marvels  of  prosperity  before  the  nations  of  the  world.  He 
who  could  give  them  wisdom  and  skill  in  all  cunning  work 
would  continue  to  be  their  teacher,  and  would  ennoble  and 
elevate  them  through  obedience  to  His  laws.  If  obedient, 
they  would  be  preserved  from  the  diseases  that  afflicted 
other  nations,  and  would  be  blessed  with  vigor  of  intellect. 
The  glory  of  God,  His  majesty  and  power,  were  to  be 
revealed  in  all  their  prosperity.  They  were  to  be  a  kingdom 
of  priests  and  princes.  God  furnished  them  with  every 
facility  for  becoming  the  greatest  nation  on  the  earth. 

In  the  most  definite  manner  Christ  through  Moses  had 
set  before  them  God’s  purpose,  and  had  made  plain  the 
terms  of  their  prosperity.  “Thou  art  an  holy  people  unto 
the  Lord  thy  God,”  He  said;  “the  Lord  thy  God  hath 
chosen  thee  to  be  a  special  people  unto  Himself,  above  all 
people  that  are  upon  the  face  of  the  earth.  .  .  .  Know 

therefore  that  the  Lord  thy  God,  He  is  God,  the  faithful  God, 
which  keepeth  covenant  and  mercy  with  them  that  love 
Him  and  keep  His  commandments  to  a  thousand  genera¬ 
tions.  .  .  .  Thou  shalt  therefore  keep  the  commandments, 


The  Lord's  Vineyard 


289 


and  the  statutes,  and  the  judgments,  which  I  command  thee 

t 

this  day,  to  do  them.  Wherefore  it  shall  come  to  pass,  if 
ye  hearken  to  these  judgments,  and  keep,  and  do  them,  that 
the  Lord  thy  God  shall  keep  unto  thee  the  covenant  and 
the  mercy  which  He  sware  unto  thy  fathers;  and  He  will 
love  thee,  and  bless  thee,  and  multiply  thee:  He  will  also 
bless  the  fruit  of  thy  womb,  and  the  fruit  of  thy  land,  thy 
corn,  and  thy  wine,  and  thine  oil,  the  increase  of  thy  kine, 
and  the  flocks  of  thy  sheep,  in  the  land  which  He  sware 
unto  thy  fathers  to  give  thee.  Thou  shalt  be  blessed  above 
all  people.  .  .  .  And  the  Lord  will  take  away  from 

thee  all  sickness,  and  will  put  none  of  the  evil  diseases  of 
Egypt,  which  thou  knowest,  upon  thee.”1 

If  they  would  keep  His  commandments,  God  promised 
to  give  them  the  finest  of  the  wheat,  and  bring  them  honey 
out  of  the  rock.  With  long  life  would  He  satisfy  them, 
and  show  them  His  salvation. 

Through  disobedience  to  God,  Adam  and  Eve  had  lost 
Eden,  and  because  of  sin  the  whole  earth  was  cursed.  But 
if  God’s  people  followed  His  instruction,  their  land  would 
be  restored  to  fertility  and  beauty.  God  Himself  gave  them 
directions  in  regard  to  the  culture  of  the  soil,  and  they  were 
to  co-operate  with  Him  in  its  restoration.  Thus  the  whole 
land,  under  God’s  control,  would  become  an  object-lesson  of 
spiritual  truth.  As  in  obedience  to  His  natural  laws  the  earth 
should  produce  its  treasures,  so  in  obedience  to  His  moral 
law  the  hearts  of  the  people  were  to  reflect  the  attributes 
of  His  character.  Even  the  heathen  would  recognize  the 
superiority  of  those  who  served  and  worshiped  the  living  God. 

“Behold,”  said  Moses,  “I  have  taught  you  statutes  and 
judgments,  even  as  the  Lord  my  God  commanded  me,  that 
ye  should  do  so  in  the  land  whither  ye  go  to  possess  it. 
Keep  therefore  and  do  them;  for  this  is  your  wisdom  and 

xDeut.  7  :6,  9,  11-15 


-« 


19 


290  ,  Christ's  Object  Lessons 

your  understanding  in  the  sight  of  the  nations,  which  shall 
hear  all  these  statutes,  and  say,  Surely  this  great  nation  is 
a  wise  and  understanding  people.  For  what  nation  is  there 
so  great,  who  hath  God  so  nigh  unto  them,  as  the  Lord  our 
God  is  in  all  things  that  we  call  upon  Him  for?  And  what 
nation  is  there  so  great,  that  hath  statutes  and  judgments  so 
righteous  as  all  this  law,  which  I  set  before  you  this  day?”1 

The  children  of  Israel  were  to  occupy  all  the  territory 
which  God  appointed  them.  Those  nations  that  rejected  the 
worship  and  service  of  the  true  God,  were  to  be  dispossessed. 
But  it  was  God’s  purpose  that  by  the  revelation  of  His 
character  through  Israel  men  should  be  drawn  unto  Him. 
To  all  the  world  the  gospel  invitation  was  to  be  given. 
Through  the  teaching  of  the  sacrificial  service,  Christ  was  to 
be  uplifted  before  the  nations,  and  all  who  would  look  unto 
Him  should  live.  All  who,  like  Rahab  the  Canaanite,  and 
Ruth  the  Moabitess,  turned  from  idolatry  to  the  worship  of  the 
true  God,  were  to  unite  themselves  with  His  chosen  people. 
As  the  numbers  of  Israel  increased,  they  were  to  enlarge 
their  borders,  until  their  kingdom  should  embrace  the  world. 

God  desired  to  bring  all  peoples  under  His  merciful 
rule.  He  desired  that  the  earth  should  be  filled  with  joy 
and  peace.  He  created  man  for  happiness,  and  He  longs  to 
fill  human  hearts  with  the  peace  of  heaven.  He  desires  that 
the  families  below  shall  be  a  symbol  of  the  great  family  above. 

But  Israel  did  not  fulfil  God’s  purpose.  The  Lord 
declared,  “I  had  planted  thee  a  noble  vine,  wholly  a  right 
seed:  how  then  art  thou  turned  into  the  degenerate  plant  of 
a  strange  vine  unto  Me?”  “Israel  is  an  empty  vine,  he 
bringeth  forth  fruit  unto  himself.”2  “And  now,  O  inhabitants 
of  Jerusalem,  and  men  of  Judah,  judge,  I  pray  you,  betwixt 
Me  and  My  vineyard.  What  could  have  been  done  more  to 
My  vineyard,  that  I  have  not  done  in  it?  Wherefor  when 


1Deut.  4  :  5-8 


2Jer.  2:21;  Hoseaio:i 


The  Lord's  Vineyard 


291 


I  looked  that  it  should  bring  forth  grapes,  brought  it  forth 
wild  grapes?  And  now  go  to;  I  will  tell  you  what  I  will  do 
to  My  vineyard:  I  will  take  away  the  hedge  thereof,  and  it 
shall  be  eaten  up;  and  break  down  the  wall  thereof,  and 
it  shall  be  trodden  down:  and  I  will  lay  it  waste;  it  shall 
not  be  pruned  nor  digged;  but  there  shall  come  up  briers 
and  thorns:  I  will  also  command  the  clouds  that  they  rain 
no  rain  upon  it.  For  .  .  .  He  looked  for  judgment, 

but  behold  oppression;  for  righteousness,  but  behold  a  cry.”1 

The  Lord  had  through  Moses  set  before  His  people  the 
result  of  unfaithfulness.  By  refusing  to  keep  His  covenant, 
they  would  cut  themselves  off  from  the  life  of  God,  and  His 
blessing  could  not  come  upon  them.  “Beware,”  said  Moses, 
“that  thou  forget  not  the  Lord  thy  God,  in  not  keeping  His 
commandments,  and  His  judgments,  and  His  statutes,  which 
I  command  thee  this  day:  lest  when  thou  hast  eaten  and  art 
full,  and  has  built  goodly  houses,  and  dwelt  therein;  and 
when  thy  herds  and  thy  flocks  multiply,  and  thy  silver 
and  thy  gold  is  multiplied,  and  all  that  thou  hast  is  multiplied; 
then  thine  heart  be  lifted  up,  and  thou  forget  the  Lord  thy 
God.  .  .  .  And  thou  say  in  thine  heart,  My  power  and 

the  might  of  mine  hand  hath  gotten  me  this  wealth. 

And  it  shall  be,  if  thou  do  at  all  forget  the  Lord  thy  God, 
and  walk  after  other  gods,  and  serve  them,  and  worship 
them,  I  testify  against  you  this  day  that  ye  shall  surely 
perish.  As  the  nations  which  the  Lord  destroyeth  before 
your  face,  so  shall  ye  perish;  because  ye  would  not  be 
obedient  unto  the  voice  of  the  Lord  your  God.”2 

The  warning  was  not  heeded  by  the  Jewish  people. 
They  forgot  God,  and  lost  sight  of  their  high  privilege  as 
His  representatives.  The  blessings  they  had  received  brought 
no  blessing  to  the  world.  All  their  advantages  were 
appropriated  for  their  own  glorification.  They  robbed  God 

1  Isa.  5  :  3-7  2  Deut.  8  : 11-14,  17,  ig,  20 


292  Chris  t' s  Object  Lessons 

of  the  service  He  required  of  them,  and  they  robbed  their 
fellow-men  of  religious  guidance  and  a  holy  example.  Like 
the  inhabitants  of  the  antediluvian  world,  they  followed  out 
every  imagination  of  their  evil  hearts.  Thus  they  made 
sacred  things  appear  a  farce,  saying,  “The  temple  of  the 
Lord;  the  temple  of  the  Lord,  are  these,”1  while  at  the  same 
time  they  were  misrepresenting  God’s  character,  dishonoring 
His  name,  and  polluting  His  sanctuary. 

The  husbandmen  who  had  been  placed  in  charge  of  the 
Lord’s  vineyard  were  untrue  to  their  trust.  The  priests  and 
teachers  were  not  faithful  instructors  of  the  people.  They 
did  not  keep  before  them  the  goodness  and  mercy  of  God 
and  His  claim  to  their  love  and  service.  These  husbandmen 
sought  their  own  glory.  They  desired  to  appropriate  the 
fruits  of  the  vineyard.  It  was  their  study  to  attract  attention 
and  homage  to  themselves. 

The  guilt  of  these  leaders  in  Israel  was  not  like  the  guilt 
of  the  ordinary  sinner.  These  men  stood  under  the  most 
solemn  obligation  to  God.  They  had  pledged  themselves  to 
teach  a  “Thus  saith  the  Lord,”  and  to  bring  strict  obedience 
into  their  practical  life.  Instead  of  doing  this  they  were 
perverting  the  Scriptures.  They  laid  heavy  burdens  upon 
men,  enforcing  ceremonies  that  reached  to  every  step  in  life. 
The  people  lived  in  continual  unrest;  for  they  could  not  fulfil 
the  requirements  laid  down  by  the  rabbis.  As  they  saw  the 
impossibility  of  keeping  man-made  commandments,  they 
became  careless  in  regard  to  the  commandments  of  God. 

The  Lord  had  instructed  His  people  that  He  was  the 
owner  of  the  vineyard,  and  that  all  their  possessions  were 
given  them  in  trust  to  be  used  for  Him.  But  the  priests  and 
teachers  did  not  perform  the  work  of  their  sacred  office  as  if 
they  were  handling  the  property  of  God.  They  were 
systematically  robbing  Him  of  the  means  and  facilities 


1  Jer.  7:4 


The  Lord's  Vineyard  293 

entrusted  to  them  for  the  advancement  of  His  work.  Their 
covetousness  and  greed  caused  them  to  be  despised  even  by 
the  heathen.  Thus  the  Gentile  world  was  given  occasion 
to  misinterpret  the  character  of  God  and  the  laws  of  His 
kingdom. 

With  a  father’s  heart,  God  bore  with  His  people.  He 
pleaded  with  them  by  mercies  given  and  mercies  withdrawn. 
Patiently  He  set  their  sins  before  them,  and  in  forbearance 
waited  for  their  acknowledgment.  Prophets  and  messengers 
were  sent  to  urge  God’s  claim  upon  the  husbandmen;  but 
instead  of  being  welcomed,  they  were  treated  as  enemies. 
The  husbandmen  persecuted  and  killed  them.  God  sent  still 
other  messengers,  but  they  received  the  same  treatment  as 
the  first,  only  that  the  husbandmen  showed  still  more 
determined  hatred. 

As  a  last  resource,  God  sent  His  Son,  saying,  “They 
will  reverence  My  Son.”  But  their  resistance  had  made 
them  vindictive,  and  they  said  among  themselves,  “This  is 
the  heir;  come,  let  us  kill  Him,  and  let  us  seize  on  His 
inheritance.”  We  shall  then  be  left  to  enjoy  the  vineyard, 
and  to  do  as  we  please  with  the  fruit. 

The  Jewish  rulers  did  not  love  God;  therefore  they  cut 
themselves  away  from  Him,  and  rejected  all  His  overtures 
for  a  just  settlement.  Christ,  the  Beloved  of  God,  came  to 
assert  the  claims  of  the  Owner  of  the  vineyard;  but  the 
husbandmen  treated  Him  with  marked  contempt,  saying, 
We  will  not  have  this  man  to  rule  over  us.  They  envied 
Christ’s  beauty  of  character.  His  manner  of  teaching  was 
far  superior  to  theirs,  and  they  dreaded  His  success.  He 
remonstrated  with  them,  unveiling  their  hypocrisy,  and 
showing  them  the  sure  results  of  their  course  of  action. 
This  stirred  them  to  madness.  They  smarted  under  the 
rebukes  they  could  not  silence.  They  hated  the  high 


^94  Christ's  Object  Lesson^ 

standard  of  righteousness  which  Christ  continually  presented. 
They  saw  that  His  teaching  was  placing  them  where  their 
selfishness  would  be  uncloaked,  and  they  determined  to  kill 
Him.  They  hated  His  example  of  truthfulness  and  piety 
and  the  elevated  spirituality  revealed  in  all  He  did.  His 
whole  life  was  a  reproof  to  their  selfishness,  and  when  the 
final  test  came,  the  test  which  meant  obedience  unto  eternal 
life  or  disobedience  unto  eternal  death,  they  rejected  the 
Holy  One  of  Israel.  When  they  were  asked  to  choose 
between  Christ  and  Barabbas,  they  cried  out,  “Release  unto 
us  Barabbas!”  And  when  Pilate  asked,  “What  shall  I 
do  then  with  Jesus?”  they  cried  fiercely,  “Let  Him  be 
crucified.”  “Shall  I  crucify  your  king?”  Pilate  asked,  and 
from  the  priests  and  rulers  came  the  answer,  “We  have  no 
king  but  Caesar.”  When  Pilate  washed  his  hands,  saying, 
“I  am  innocent  of  the  blood  of  this  just  person,”  the  priests 
joined  with  the  ignorant  mob  in  declaring  passionately,  “His 
blood  be  on  us,  and  on  our  children.”1 

Thus  the  Jewish  leaders  made  their  choice.  Their 
decision  was  registered  in  the  book  which  John  saw  in  the 
hand  of  Him  that  sat  upon  the  throne,  the  book  which  no 
man  could  open.  In  all  its  vindictiveness  this  decision 
will  appear  before  them  in  the  day  when  this  book  is 
unsealed  by  the  Lion  of  the  tribe  of  Judah. 

The  Jewish  people  cherished  the  idea  that  they  were  the 
favorites  of  heaven,  and  that  they  were  always  to  be  exalted 
as  the  church  of  God.  They  were  the  children  of  Abraham, 
they  declared,  and  so  firm  did  the  foundation  of  their 
prosperity  seem  to  them  that  they  defied  earth  and  heaven 
to  dispossess  them  of  their  rights.  But  by  lives  of  unfaith¬ 
fulness  they  were  preparing  for  the  condemnation  of  heaven 
and  for  separation  from  God. 

In  the  parable  of  the  vineyard,  after  Christ  had  portrayed 

1  Luke  23  : 18  ;  Matt.  27  :  22 ;  John  19  :  15  ;  Matt.  27  :  24,  25 


The  Lord's  Vineyard 


295 


before  the  priests  their  crowning  act  of  wickedness,  He  put 
to  them  the  question,  “When  the  Lord  therefore  of  the 
vineyard  cometh,  what  will  he  do  unto  those  husbandmen?” 
The  priests  had  been  following  the  narrative  with  deep 
interest,  and  without  considering  the  relation  of  the  subject 
to  themselves  they  joined  with  the  people  in  answering, 
“He  will  miserably  destroy  those  wicked  men,  and  will  let 
out  his  vineyard  unto  other  husbandmen,  which  shall  render 
him  the  fruits  in  their  seasons.” 

Unwittingly  they  had  pronounced  their  own  doom.  Jesus 
looked  upon  them,  and  under  His  searching  gaze  they  knew 
that  He  read  the  secrets  of  their  hearts.  His  divinity  flashed 
out  before  them  with  unmistakable  power.  They  saw  in  the 
husbandmen  a  picture  of  themselves,  and  they  involuntarily 
exclaimed,  “God  forbid!” 

Solemnly  and  regretfully  Christ  asked,  “Did  ye  never 
read  in  the  Scriptures,  The  stone  which  the  builders  rejected, 
the  same  is  become  the  head  of  the  corner;  this  is  the 
Lord’s  doing,  and  it  is  marvelous  in  our  eyes  ?  Therefore 
say  I  unto  you,  The  kingdom  of  God  shall  be  taken  from 
you,  and  given  to  a  nation  bringing  forth  the  fruits  thereof. 
And  whosoever  shall  fall  on  this  stone  shall  be  broken;  but 
on  whomsoever  it  shall  fall,  it  will  grind  him  to  powder.” 

Christ  would  have  averted  the  doom  of  the  Jewish  nation 
if  the  people  had  received  Him.  But  envy  and  jealousy 
made  them  implacable.  They  determined  that  they  would 
not  receive  Jesus  of  Nazareth  as  the  Messiah.  They  rejected 
the  Light  of  the  world,  and  henceforth  their  lives  were 
surrounded  with  darkness  as  the  darkness  of  midnight.  The 
doom  foretold  came  upon  the  Jewish  nation.  Their  own 
fierce  passions,  uncontrolled,  wrought  their  ruin.  In  their 
blind  rage  they  destroyed  one  another.  Their  rebellious, 
stubborn  pride  brought  upon  them  the  wrath  of  their  Roman 


296  Christ's  Object  Lessons 

conquerors.  Jerusalem  was  destroyed,  the  temple  laid  in 
ruins,  and  its  site  plowed  like  a  field.  The  children  of 
Judah  perished  by  the  most  horrible  forms  of  death.  Millions 
were  sold,  to  serve  as  bondmen  in  heathen  lands. 

As  a  people  the  Jews  had  failed  of  fulfilling  God’s 
purpose,  and  the  vineyard  was  taken  from  them.  The 
privileges  they  had  abused,  the  work  they  had  slighted, 
was  entrusted  to  others. 

THE  CHURCH  OF  TO-DA  Y 

The  parable  of  the  vineyard  applies  not  alone  to  the 
Jewish  nation.  It  has  a  lesson  for  us.  The  church  in  this 
generation  has  been  endowed  by  God  with  great  privileges 
and  blessings,  and  He  expects  corresponding  returns. 

We  have  been  redeemed  by  a  costly  ransom.  Only  by 
the  greatness  of  this  ransom  can  we  conceive  of  its  results. 
On  this  earth,  the  earth  whose  soil  has  been  moistened  by 
the  tears  and  blood  of  the  Son  of  God,  are  to  be  brought 
forth  the  precious  fruits  of  Paradise.  In  the  lives  of  God’s 
people  the  truths  of  His  word  are  to  reveal  their  glory  and 
excellence.  Through  His  people  Christ  is  to  manifest  His 
character  and  the  principles  of  His  kingdom. 

Satan  seeks  to  counterwork  the  work  of  God,  and  he 
is  constantly  urging  men  to  accept  his  principles.  He 
represents  the  chosen  people  of  God  as  a  deluded  people. 
He  is  an  accuser  of  the  brethren,  and  his  accusing  power 
is  employed  against  those  who  work  righteousness.  The 
Lord  desires  through  His  people  to  answer  Satan’s  charges 
by  showing  the  results  of  obedience  to  right  principles. 

These  principles  are  to  be  manifest  in  the  individual 
Christian,  in  the  family,  in  the. church,  and  in  every  institution 
established  for  God’s  service.  All  are  to  be  symbols  of 


but  justice,  mercy,  and  the  love  of  God  were  lacking.  The 
glory  of  the  temple,  the  splendor  of  their  service,  could  not 
recommend  them  to  God;  for  that  which  alone  is  of  value 
in  His  sight  they  did  not  offer.  They  did  not  bring  Him 
the  sacrifice  of  a  humble  and  contrite  spirit.  It  is  when 
the  vital  principles  of  the  kingdom  of  God  are  lost  that 
ceremonies  become  multitudinous  and  extravagant.  It  is 


The  Lord's  Vineyard  297 

what  can  be  done  for  the  world.  They  are  to  be  types  of 
the  saving  power  of  the  truths  of  the  gospel.  All  are 
agencies  in  the  fulfilment  of  God’s  great  purpose  for  the 
human  race. 

The  Jewish  leaders  looked  with  pride  upon  their  magnifi¬ 
cent  temple,  and  the  imposing  rites  of  their  religious  service; 


“  rhey  saw  in  the 
husbandmen  a  ficture 
of  themselves,  and 
they  involuntarily 
exclaimed ,  ‘God 
forbid.'  ” 


298 


Christ's  Object  Lessons 


when  the  character-building  is  neglected,  when  the  adornment 
of  the  soul  is  lacking,  when  the  simplicity  of  godliness  is  lost 
sight  of,  that  pride  and  love  of  display  demand  magnificent 
church  edifices,  splendid  adornings,  and  imposing  ceremonials. 
In  all  this  God  is  not  honored.  A  fashionable  religion  that 
consists  of  ceremonies,  pretense,  and  display,  is  not  acceptable 
to  Him.  Its  services  call  forth  no  response  from  the  heavenly 
messengers. 

The  church  is  very  precious  in  God’s  sight.  He  values 
it,  not  for  its  external  advantages,  but  for  the  sincere  piety 
which  distinguishes  it  from  the  world.  He  estimates  it 
according  to  the  growth  of  the  members  in  the  knowledge 
of  Christ,  according  to  their  progress  in  spiritual  experience. 

Christ  hungers  to  receive  from  His  vineyard  the  fruit  of 
holiness  and  unselfishness.  He  looks  for  the  principles 
of  love  and  goodness.  Not  all  the  beauty  of  art  can  bear 
comparison  with  the  beauty  of  temper  and  character  to  be 
revealed  in  those  who  are  Christ’s  representatives.  It  is 
the  atmosphere  of  grace  which  surrounds  the  soul  of  the 
believer,  the  Holy  Spirit  working  upon  mind  and  heart, 

'  that  makes  him  a  savor  of  life  unto  life,  and  enables  God 
to  bless  his  work. 

A  congregation  may  be  the  poorest  in  the  land.  It 
may  be  without  the  attraction  of  any  outward  show;  but  if 
the  members  possess  the  principles  of  the  character  of  Christ, 
they  will  have  His  joy  in  their  souls.  Angels  will  unite 
with  them  in  their  worship.  The  praise  and  thanksgiving 
from  grateful  hearts  will  ascend  to  God  as  a  sweet  oblation. 

The  Lord  desires  us  to  make  mention  of  His  goodness 
and  tell  of  His  power.  He  is  honored  by  the  expression  of 
praise  and  thanksgiving.  He  says,  “Whoso  offereth  praise 
glorifieth  Me.”1  The  people  of  Israel,  as  they  journeyed 
through  the  wilderness,  praised  God  in  sacred  song.  The 

ips.  50:23 


The  Lord's  Vineyard  299 

commandments  and  promises  of  the  Lord  were  set  to  music, 
and  all  along  the  journey  these  were  sung  by  the  pilgrim 
travelers.  And  in  Canaan  as  they  met  at  their  sacred  feasts, 
God’s  wonderful  works  were  to  be  recounted,  and  grateful 
thanksgiving  offered  to  His  name.  God  desired  that  the 
whole  life  of  His  people  should  be  a  life  of  praise.  Thus 
His  way  was  to  be  made  “known  upon  earth,”  His  “saving 
health  among  all  nations.”1 

So  it  should  be  now.  The  people  of  the  world  are 
worshiping  false  gods.  They  are  to  be  turned  from  their 
false  worship,  not  by  hearing  denunciation  of  their  idols, 
but  by  beholding  something  better.  God’s  goodness  is  to 
be  made  known.  “Ye  are  My  witnesses,  saith  the  Lord, 
that  I  am  God.”2 

The  Lord  desires  us  to  appreciate  the  great  plan  of 
redemption,  to  realize  our  high  privilege  as  the  children 
of  God,  and  to  walk  before  Him  in  obedience,  with  grateful 
thanksgiving.  He  desires  us  to  serve  Him  in  newness  of 
life,  with  gladness  every  day.  He  longs  to  see  gratitude 
welling  up  in  our  hearts  because  our  names  are  written  in 
the  Lamb’s  book  of  life,  because  we  may  cast  all  our  care 
upon  Him  who  cares  for  us.  He  bids  us  rejoice  because 
we  are  the  heritage  of  the  Lord,  because  the  righteousness 
of  Christ  is  the  white  robe  of  His  saints,  because  we  have 
the  blessed  hope  of  the  soon  coming  of  our  Saviour. 

To  praise  God  in  fulness  and  sincerity  of  heart  is  as 
much  a  duty  as  is  prayer.  We  are  to  show  to  the  world 
and  to  all  the  heavenly  intelligences  that  we  appreciate  the 
wonderful  love  of  God  for  fallen  humanity,  and  that  we  are 
expecting  larger  and  yet  larger  blessings  from  His  infinite 
fulness.  Far  more  than  we  do,  we  need  to  speak  of 
the  precious  chapters  in  our  experience.  After  a  special 
outpouring  of  the  Holy  Spirit,  our  joy  in  the  Lord  and  our 


1  Ps.  67  :  2 


2  Isa.  43: 12 


300  Christ's  Object  Lessons 

efficiency  in  His  service  would  be  greatly  increased  by 
recounting  His  goodness  and  His  wonderful  works  in  behalf 
of  His  children. 

These  exercises  drive  back  the  power  of  Satan.  They 
expel  the  spirit  of  murmuring  and  complaint,  and  the  tempter 
loses  ground.  They  cultivate  those  attributes  of  character 
which  will  fit  the  dwellers  on  earth  for  the  heavenly  mansions. 

Such  a  testimony  will  have  an  influence  upon  others. 
No  more  effective  means  can  be  employed  for  winning  souls 
to  Christ. 

We  are  to  praise  God  by  tangible  service,  by  doing  all 
in  our  power  to  advance  the  glory  of  His  name.  God 
imparts  His  gifts  to  us  that  we  also  may  give,  and  thus 
make  known  His  character  to  the  world.  Under  the  Jewish 
economy,  gifts  and  offerings  formed  an  essential  part  of  God’s 
worship.  The  Israelites  were  taught  to  devote  a  tithe  of 
all  their  income  to  the  service  of  the  sanctuary.  Besides 
this  they  were  to  bring  sin-offerings,  free-will  gifts,  and 
offerings  of  gratitude.  These  were  the  means  for  supporting 
the  ministry  of  the  gospel  for  that  time.  God  expects  no 
less  from  us  than  He  expected  from  His  people  anciently. 
The  great  work  for  the  salvation  of  souls  must  be  carried 
forward.  In  the  tithe,  with  gifts  and  offerings,  He  has 
made  provision  for  this  work.  Thus  He  intends  that  the 
ministry  of  the  gospel  shall  be  sustained.  He  claims 
the  tithe  as  His  own,  and  it  should  ever  be  regarded  as  a 
sacred  reserve,  to  be  placed  in  His  treasury  for  the  benefit 
of  His  cause.  He  asks  also  for  our  free-will  gifts  and 
offerings  of  gratitude.  All  are  to  be  devoted  to  the  sending 
of  the  gospel  unto  the  uttermost  parts  of  the  earth. 

Service  to  God  includes  personal  ministry.  By  personal 
effort  we  are  to  co-operate  with  Him  for  the  saving  of  the 
world.  Christ’s  commission,  “Go  ye  into  all  the  world,  and 


The  Lord's  Vineyard 


301 


preach  the  gospel  to  every  creature,”1  is  spoken  to  every 
one  of  His  followers.  All  who  are  ordained  unto  the  life 
of  Christ  are  ordained  to  work  for  the  salvation  of  their 
fellow-men.  Their  hearts  will  throb  in  unison  with  the 
heart  of  Christ.  The  same  longing  for  souls  that  He  has 
felt  will  be  manifest  in  them.  Not  all  can  fill  the  same 
place  in  the  work,  but  there  is  a  place  and  a  work  for  all. 

In  ancient  times,  Abraham,  Isaac,  Jacob,  Moses  with  his 
meekness  and  wisdom,  and  Joshua  with  his  varied  capabilities, 
were  all  enlisted  in  God’s  service.  The  music  of  Miriam, 
the  courage  and  piety  of  Deborah,  the  filial  affection  of  Ruth, 
the  obedience  and  faithfulness  of  Samuel,  the  stern  fidelity 
of  Elijah,  the  softening,  subduing  influence  of  Elisha, —  all 
were  needed.  So  now  all  upon  whom  God’s  blessing  has 
been  bestowed  are  to  respond  by  actual  service;  every  gift 
is  to  be  employed  for  the  advancement  of  His  kingdom  and 
the  glory  of  His  name. 

All  who  receive  Christ  as  a  personal  Saviour  are  to 
demonstrate  the  truth  of  the  gospel  and  its  saving  power 
upon  the  life.  God  makes  no  requirement  without  making 
provision  for  its  fulfilment.  Through  the  grace  of  Christ 
we  may  accomplish  everything  that  God  requires.  All  the 
riches  of  heaven  are  to  be  revealed  through  God’s  people. 
“Herein  is  My  Father  glorified,”  Christ  says,  “that  ye  bear 
much  fruit;  so  shall  ye  be  My  disciples.”2 

God  claims  the  whole  earth  as  His  vineyard.  Though 
now  in  the  hands  of  the  usurper,  it  belongs  to  God.  By 
redemption  no  less  than  by  creation  it  is  His.  For  the 
world,  Christ’s  sacrifice  was  made.  “God  so  loved  the 
world,  that  He  gave  His  only  begotten  Son.”3  It  is  through 
that  one  gift  that  every  other  is  imparted  to  men.  Daily 
the  whole  world  receives  blessing  from  God.  Every  drop 
of  rain,  every  ray  of  light  shed  on  our  unthankful  race, 

1Mark  16:15  2John  15:8  3John  3:16 


302  Christ's  Object  Lessons 

every  leaf  and  flower  and  fruit,  testifies  to  God’s  long 
forbearance  and  His  great  love. 

And  what  returns  are  made  to  the  great  Giver?  How 
are  men  treating  the  claims  of  God?  To  whom  are  the 
masses  of  mankind  giving  the  service  of  their  lives  ?  They 
are  serving  mammon.  Wealth,  position,  pleasure  in  the 
world,  is  their  aim.  Wealth  is  gained  by  robbery,  not  of 
man  only,  but  of  God.  Men  are  using  His  gifts  to  gratify 
their  selfishness.  Everything  they  can  grasp  is  made  to 
minister  to  their  greed  and  their  love  of  selfish  pleasure. 

The  sin  of  the  world  to-day  is  the  sin  that  brought 
destruction  upon  Israel.  Ingratitude  to  God,  the  neglect  of 
opportunities  and  blessings,  the  selfish  appropriation  of  God’s 
gifts, —  these  were  comprised  in  the  sin  that  brought  wrath 
upon  Israel.  They  are  bringing  ruin  upon  the  world  to-day. 

The  tears  which  Christ  shed  upon  Olivet  as  He  stood 
overlooking  the  chosen  city,  were  not  for  Jerusalem  alone. 
In  the  fate  of  Jerusalem  He  beheld  the  destruction  of  the 
world. 

“If  thou  hadst  known,  even  thou,  at  least  in  this  thy 
day,  the  things  which  belong  unto  thy  peace  !  but  now  they 
are  hid  from  thine  eyes.”1 

“In  this  thy  day.”  The  day  is  nearing  its  close. 
The  period  of  mercy  and  privilege  is  well-nigh  ended.  The 
clouds  of  vengeance  are  gathering.  The  rejecters  of  God’s 
grace  are  about  to  be  involved  in  swift  and  irretrievable  ruin. 

Yet  the  world  is  asleep.  The  people  know  not  the  time 
of  their  visitation. 

In  this  crisis,  where  is  the  church  to  be  found?  Are 
its  members  meeting  the  claims  of  God?  Are  they  fulfilling 
His  commission,  and  representing  His  character  to  the 
world  ?  Are  they  urging  upon  the  attention  of  their 
fellow-men  the  last  merciful  message  of  warning? 


1  Luke  19  :  42 


The  Lord's  Vineyard  303 

Men  are  in  peril.  Multitudes  are  perishing.  But  how 
few  of  the  professed  followers  of  Christ  are  burdened  for 
these  souls.  The  destiny  of  a  world  hangs  in  the  balance; 
but  this  hardly  moves  even  those  who  claim  to  believe  the 
most  far-reaching  truth  ever  given  to  mortals.  There  is  a 
lack  of  that  love  which  led  Christ  to  leave  His  heavenly 
home  and  take  man’s  nature,  that  humanity  might  touch 
humanity,  and  draw  humanity  to  divinity.  There  is  a 
stupor,  a  paralysis,  upon  the  people  of  God,  which  prevents 
them  from  understanding  the  duty  of  the  hour. 

When  the  Israelites  entered  Canaan,  they  did  not  fulfil 
God’s  purpose  by  taking  possession  of  the  whole  land. 
After  making  a  partial  conquest,  they  settled  down  to  enjoy 
the  fruit  of  their  victories.  In  their  unbelief  and  love  of 
ease,  they  congregated  together  in  the  portions  already 
conquered,  instead  of  pushing  forward  to  occupy  new  terri¬ 
tory.  Thus  they  began  to  depart  from  God.  By  their 
failure  to  carry  out  His  purpose,  they  made  it  impossible  for 
Him  to  fulfil  to  them  His  promise  of  blessing.  Is  not  the 
church  of  to-day  doing  the  same  thing?  With  the  whole 
world  before  them  in  need  of  the  gospel,  professed  Christians 
congregate  together  where  they  themselves  can  enjoy  gospel 
privileges.  They  do  not  feel  the  necessity  of  occupying  new 
territory,  carrying  the  message  of  salvation  into  regions 
beyond.  They  refuse  to  fulfil  Christ’s  commission,  “Go  ye 
into  all  the  world,  and  preach  the  gospel  to  every  creature.”1 
Are  they  less  guilty  than  was  the  Jewish  church? 

The  professed  followers  of  Christ  are  on  trial  before  the 
heavenly  universe;  but  the  coldness  of  their  zeal  and  the 
feebleness  of  their  efforts  in  God’s  service,  mark  them  as 
unfaithful.  If  what  they  are  doing  were  the  best  they  could 
do,  condemnation  would  not  rest  upon  them;  but  were  their 
hearts  enlisted  in  the  work,  they  could  do  much  more. 


xMark  16 : 15 


304  Ch  rist's  Object  Lessons 

They  know,  and  the  world  knows,  that  they  have  to  a 
great  degree  lost  the  spirit  of  self-denial  and  cross-bearing. 
Many  there  are  against  whose  names  will  be  found  written 
in  the  books  of  heaven,  Not  producers,  but  consumers.  By 
many  who  bear  Christ’s  name,  His  glory  is  obscured,  His 
beauty  veiled,  His  honor  withheld. 

There  are  many  whose  names  are  on  the  church  books, 
but  who  are  not  under  Christ’s  rule.  They  are  not  heeding 
His  instruction  or  doing  His  work.  Therefore  they  are 
under  the  control  of  the  enemy.  They  are  doing  no  positive 
good,  therefore  they  are  doing  incalculable  harm.  Because 
their  influence  is  not  a  savor  of  life  unto  life,  it  is  a  savor 
of  death  unto  death. 

The  Lord  says,  “Shall  I  not  visit  for  these  things?”1 
Because  they  failed  of  fulfilling  God’s  purpose,  the  children 
of  Israel  were  set  aside,  and  God’s  call  was  extended  to 
other  peoples.  If  these  too  prove  unfaithful,  will  they  not 
in  like  manner  be  rejected? 

In  the  parable  of  the  vineyard  it  was  the  husbandmen 
whom  Christ  pronounced  guilty.  It  was  they  who  had  refused 
to  return  to  their  lord  the  fruit  of  his  ground.  In  the  Jewish 
nation  it  was  the  priests  and  teachers  who,  by  misleading 
the  people,  had  robbed  God  of  the  service  which  He  claimed. 
It  was  they  who  turned  the  nation  away  from  Christ. 

The  law  of  God,  unmixed  with  human  tradition,  was 
presented  by  Christ  as  the  great  standard  of  obedience. 
This  aroused  the  enmity  of  the  rabbis.  They  had  set  human 
teaching  above  God’s  word,  and  had  turned  the  people  away 
from  His  precepts.  They  would  not  give  up  their  man-made 
commandments  in  order  to  obey  the  requirements  of  the 
word  of  God.  They  would  not,  for  the  truth’s  sake,  sacrifice 
the  pride  of  reason  and  the  praise  of  men.  When  Christ 
came,  presenting  to  the  nation  the  claims  of  God,  the  priests 


1Jer.  5 : 9 


The  Lord's  Vineyard 


305 


and  elders  denied  His  right  to  interpose  between  them  and 
the  people.  They  would  not  accept  His  rebukes  and 
warnings,  and  they  set  themselves  to  turn  the  people  against 
Him  and  to  compass  His  destruction. 

For  the  rejection  of  Christ,  with  the  results  that  followed, 
they  were  responsible.  A  nation’s  sin  and  a  nation’s  ruin 
were  due  to  the  religious  leaders. 

In  our  day  are  not  the  same  influences  at  work?  Of  the 
husbandmen  of  the  Lord’s  vineyard  are  not  many  following 
in  the  steps  of  the  Jewish  leaders?  Are  not  religious  teachers 
turning  men  away  from  the  plain  requirements  of  the  word 
of  God?  Instead  of  educating  them  in  obedience  to  God’s 
law,  are  they  not  educating  them  in  transgression?  From 
many  of  the  pulpits  of  the  churches  the  people  are  taught 
that  the  law  of  God  is  not  binding  upon  them.  Human 
traditions,  ordinances,  and  customs  are  exalted.  Pride  and 
self-satisfaction  because  of  the  gifts  of  God  are  fostered,  while 
the  claims  of  God  are  ignored. 

In  setting  aside  the  law  of  God,  men  know  not  what  they 
are  doing.  God’s  law  is  the  transcript  of  His  character.  It 
embodies  the  principles  of  His  kingdom.  He  who  refuses 
to  accept  these  principles  is  placing  himself  outside  the 
channel  where  God’s  blessings  flow. 

The  glorious  possibilities  set  before  Israel  could  be  realized 
only  through  obedience  to  God’s  commandments.  The  same 
elevation  of  character,  the  same  fulness  of  blessing, — blessing 
on  mind  and  soul  and  body,  blessing  on  house  and  field, 
blessing  for  this  life  and  for  the  life  to  come, — is  possible  for 
us  only  through  obedience. 

In  the  spiritual  as  in  the  natural  world,  obedience  to  the 
laws  of  God  is  the  condition  of  fruit-bearing.  And  when  men 
teach  the  people  to  disregard  God’s  commandments,  they  are 
preventing  them  from  bearing  fruit  to  His  glory.  They  are 


20 


30 6  Christ's  Object  Lessons 

guilty  of  withholding  from  the  Lord  the  fruits  of  His  vineyard. 

To  us  God’s  messengers  come  at  the  bidding  of  the 
Master.  They  come  demanding,  as  did  Christ,  obedience  to 
the  word  of  God.  They  present  His  claim  to  the  fruits 
of  the  vineyard,  the  fruits  of  love,  and  humility,  and  self- 
sacrificing  service.  Like  the  Jewish  leaders,  are  not  many 
of  the  husbandmen  of  the  vineyard  stirred  to  anger  ?  When 
the  claim  of  God’s  law  is  set  before  the  people,  do  not  these 
teachers  use  their  influence  in  leading  men  to  reject  it? 
Such  teachers  God  calls  unfaithful  servants. 

The  words  of  God  to  ancient  Israel  have  a  solemn 
warning  to  the  church  and  its  leaders  to-day.  Of  Israel 
the  Lord  said,  “I  have  written  to  him  the  great  things  of 
My  law;  but  they  were  counted  as  a  strange  thing.”1  And 
to  the  priests  and  teachers  He  declared,  “My  people  are 
destroyed  for  lack  of  knowledge;  because  thou  hast  rejected 
knowledge,  I  will  also  reject  thee;  .  .  .  seeing  thou 

hast  forgotten  the  law  of  thy  God,  I  will  also  forget  thy 
children.”2 

Shall  the  warnings  from  God  be  passed  by  unheeded? 
Shall  the  opportunities  for  service  be  unimproved  ?  Shall 
the  world’s  scorn,  the  pride  of  reason,  conformity  to  human 
customs  and  traditions,  hold  the  professed  followers  of  Christ 
from  service  to  Him?  Will  they  reject  God’s  word  as  the 
Jewish  leaders  rejected  Christ?  The  result  of  Israel’s  sin 
is  before  us.  Will  the  church  of  to-day  take  warning  ? 

“If  some  of  the  branches  be  broken  off,  and  thou,  being 
a  wild  olive-tree,  wert  graffed  in  among  them,  and  with 
them  partakest  of  the  root  and  fatness  of  the  olive-tree; 
boast  not.  .  .  .  Because  of  unbelief  they  were  broken 

off,  and  thou  standest  by  faith.  Be  not  high-minded,  but 
fear;  for  if  God  spared  not  the  natural  branches,  take  heed 
lest  He  also  spare  not  thee.”3 

1  Hosea  8  : 12  2  Hosea  4:6  2  Rom.  11  : 17-21 


Without  a  Wedding  Garment 

7  'HE  parable  of  the  wedding  garment  opens  before  us  a 
lesson  of  the  highest  consequence.  By  the  marriage 
is  represented  the  union  of  humanity  with  divinity;  the 
wedding  garment  represents  the  character  which  all  must 
possess  who  shall  be  accounted  fit  guests  for  the  wedding. 

In  this  parable,  as  in  that  of  the  great  supper,  are 
illustrated  the  gospel  invitation,  its  rejection  by  the  Jewish 
people,  and  the  call  of  mercy  to  the  Gentiles.  But  on  the 
part  of  those  who  reject  the  invitation,  this  parable  brings 
to  view  a  deeper  insult  and  a  more  dreadful  punishment. 
The  call  to  the  feast  is  a  king’s  invitation.  It  proceeds  from 
one  who  is  vested  with  power  to  command.  It  confers 
high  honor.  Yet  the  honor  is  unappreciated.  The  king’s 
authority  is  despised.  While  the  householder’s  invitation 
was  regarded  with  indifference,  the  king’s  is  met  with 
insult  and  murder.  They  treated  his  servants  with  scorn, 
despitefully  using  them  and  slaying  them. 

The  householder,  on  seeing  his  invitation  slighted, 
declared  that  none  of  the  men  who  were  bidden  should 
taste  of  his  supper.  But  for  those  who  had  done  despite 


Based  on  Matt.  22  : 1-14 


( 3°7 ) 


308  Christ's  Object  Lessons 

to  the  king,  more  than  exclusion  from  his  presence  and  his 
table  is  decreed.  “He  sent  forth  his  armies,  and  destroyed 
those  murderers,  and  burned  up  their  city.” 

In  both  parables  the  feast  is  provided  with  guests,  but 
the  second  shows  that  there  is  a  preparation  to  be  made  by 
all  who  attend  the  feast.  Those  who  neglect  this  preparation 
are  cast  out.  “The  king  came  in  to  see  the  guests,”  and 
“saw  there  a  man  which  had  not  on  a  wedding  garment; 
and  he  saith  unto  him,  Friend,  how  earnest  thou  in  hither 
not  having  a  wedding  garment  ?  And  he  was  speechless. 
Then  said  the  king  to  the  servants,  Bind  him  hand  and 
foot,  and  take  him  away,  and  cast  him  into  outer  darkness; 
there  shall  be  weeping  and  gnashing  of  teeth.” 

The  call  to  the  feast  had  been  given  by  Christ’s  disciples. 
Our  Lord  had  sent  out  the  twelve  and  afterward  the 
seventy,  proclaiming  that  the  kingdom  of  God  was  at  hand, 
and  calling  upon  men  to  repent  and  believe  the  gospel.  But 
the  call  was  not  heeded.  Those  who  were  bidden  to  the 
feast  did  not  come.  The  servants  were  sent  out  later  to 
say,  “Behold,  I  have  prepared  my  dinner;  my  oxen  and 
my  fatlings  are  killed,  and  all  things  are  ready:  come  unto 
the  marriage.”  This  was  the  message  borne  to  the  Jewish 
nation  after  the  crucifixion  of  Christ;  but  the  nation  that 
claimed  to  be  God’s  peculiar  people  rejected  the  gospel 
brought  to  them  in  the  power  of  the  Holy  Spirit.  Many 
did  this  in  the  most  scornful  manner.  Others  were  so 
exasperated  by  the  offer  of  salvation,  the  offer  of  pardon 
for  rejecting  the  Lord  of  glory,  that  they  turned  upon  the 
bearers  of  the  message.  There  was  “a  great  persecution.”1 
Many  both  of  men  and  women  were  thrust  into  prison,  and 
some  of  the  Lord’s  messengers,  as  Stephen  and  James,  were 
put  to  death. 

Thus  the  Jewish  people  sealed  their  rejection  of  God's 


1  Acts  8 :  x 


3°9 


Without  a  Wedding  Garment 

mercy.  The  result  was  foretold  by  Christ  in  the  parable. 
The  king  “sent  forth  his  armies,  and  destroyed  those 
murderers,  and  burned  up  their  city.”  The  judgment 
pronounced  came  upon  the  Jews  in  the  destruction  of 
Jerusalem  and  the  scattering  of  the  nation. 

»  The  third  call  to  the  feast  represents  the  giving  of  the 
gospel  to  the  Gentiles.  The  king  said,  “The  wedding  is 
ready,  but  they  which  were  bidden  were  not  worthy.  Go 
ye  therefore  into  the  highways,  and  as  many  as  ye  shall 
find,  bid  to  the  marriage.” 

The  king’s  servants  who  went  out  into  the  highways 
“gathered  together  all  as  many  as  they  found,  both  bad 
and  good.”  It  was  a  mixed  company.  Some  of  them  had 
no  more  real  regard  for  the  giver  of  the  feast  than  had  the 
ones  who  rejected  the  call.  The  class  first  bidden  could 
not  afford,  they  thought,  to  sacrifice  any  worldly  advantage 
for  the  sake  of  attending  the  king’s  banquet.  And  of  those 
who  accepted  the  invitation,  there  were  some  who  thought 
only  of  benefiting  themselves.  They  came  to  share  the 
provisions  of  the  feast,  but  had  no  desire  to  honor  the  king. 

When  the  king  came  in  to  view  the  guests,  the  real 
character  of  all  was  revealed.  For  every  guest  at  the  feast 
there  had  been  provided  a  wedding  garment.  This  garment 
was  a  gift  from  the  king.  By  wearing  it  the  guests  showed 
their  respect  for  the  giver  of  the  feast.  But  one  man  was 
clothed  in  his  common  citizen-dress.  He  had  refused  to 
make  the  preparation  required  by  the  king.  The  garment 
provided  for  him  at  great  cost  he  disdained  to  wear.  Thus 
he  insulted  his  lord.  To  the  king’s  demand,  “How  earnest 
thou  in  hither  not  having  a  wedding  garment?”  he  could 
answer  nothing.  He  was  self-condemned.  Then  the  king 
said,  “Bind  him  hand  and  foot,  and  take  him  away,  and 
cast  him  into  outer  darkness.” 


3io 


Christ's  Object  Lessons 


By  the  king’s  examination  of  the  guests  at  the  feast  is 
represented  a  work  of  judgment  The  guests  at  the  gospel 
feast  are  those  who  profess  to  serve  God,  those  whose  names 
are  written  in  the  book  of  life.  But  not  all  who  profess  to 
be  Christians  are  true  disciples.  Before  the  final  reward 
is  given,  it  must  be  decided  who  are  fitted  to  share  the 
inheritance  of  the  righteous.  This  decision  must  be  made 
prior  to  the  second  coming  of  Christ  in  the  clouds  of 
heaven;  for  when  He  comes,  His  reward  is  with  Him,  “to 
give  every  man  according  as  his  work  shall  be.”1  Before 
His  coming,  then,  the  character  of  every  man’s  work  will 
have  been  determined,  and  to  every  one  of  Christ’s  followers 
the  reward  will  have  been  apportioned  according  to  his  deeds. 

It  is  while  men  are  still  dwelling  upon  the  earth  that 
the  work  of  investigative  judgment  takes  place  in  the  courts 
of  heaven.  The  lives  of  all  His  professed  followers  pass  in 
review  before  God.  All  are  examined  according  to  the 
record  of  the  books  of  heaven,  and  according  to  his  deeds 
the  destiny  of  each  is  forever  fixed. 

By  the  wedding  garment  in  the  parable  is  represented 
the  pure,  spotless  character  which  Christ’s  true  followers 
will  possess.  To  the  church  it  is  given  “that  she  should 
be  arrayed  in  fine  linen,  clean  and  white,”  “not  having 
spot,  or  wrinkle,  or  any  such  thing.”  The  fine  linen,  says 
the  Scripture,  “is  the  righteousness  of  saints.”2  It  is  the 
righteousness  of  Christ,  His  own  unblemished  character, 
that  through  faith  is  imparted  to  all  who  receive  Him  as 
their  personal  Saviour. 

The  white  robe  of  innocence  was  worn  by  our  first  parents 
when  they  were  placed  by  God  in  holy  Eden.  They  lived 
in  perfect  conformity  to  the  will  of  God.  All  the  strength 
of  their  affections  was  given  to  their  Heavenly  Father.  A 
beautiful  soft  light,  the  light  of  God,  enshrouded  the  holy 

1  Rev.  22 :  12  2  Rev.  19  : 8 ;  Eph.  5  :  27 


Without  a  Wedding  Garment  311 

pair.  This  robe  of  light  was  a  symbol  of  their  spiritual 
garments  of  heavenly  innocence.  Had  they  remained  true 
to  God,  it  would  ever  have  continued  to  enshroud  them.  But 
when  sin  entered,  they  severed  their  connection  with  God, 
and  the  light  that  had  encircled  them  departed.  Naked 
and  ashamed,  they  tried  to  supply  the  place  of  the  heavenly 
garments  by  sewing  together  fig-leaves  for  a  covering. 

This  is  what  the  transgressors  of  God’s  law  have  done 
ever  since  the  day  of  Adam  and  Eve’s  disobedience.  They 
have  sewed  together  fig-leaves  to  cover  the  nakedness 
caused  by  transgression.  They  have  worn  the  garments  of 
their  own  devising,  by  works  of  their  own  they  have  tried 
to  cover  their  sins,  and  make  themselves  acceptable  with  God. 

But  this  they  can  never  do.  Nothing  can  man  devise 
to  supply  the  place  of  his  lost  robe  of  innocence.  No 
fig-leaf  garment,  no  worldly  citizen-dress,  can  be  worn  by 
those  who  sit  down  with  Christ  and  angels  at  the  marriage 
supper  of  the  Lamb. 

Only  the  covering  which  Christ  Himself  has  provided, 
can  make  us  meet  to  appear  in  God’s  presence.  This 
covering,  the  robe  of  His  own  righteousness,  Christ  will 
put  upon  every  repenting,  believing  soul.  “I  counsel  thee,” 
He  says,  “to  buy  of  Me  .  .  .  white  raiment,  that  thou 

mayest  be  clothed,  and  that  the  shame  of  thy  nakedness 
do  not  appear.”1 

This  robe,  woven  in  the  loom  of  heaven,  has  in  it  not 
one  thread  of  human  devising.  Christ  in  His  humanity 
wrought  out  a  perfect  character,  and  this  character  He 
offers  to  impart  to  us.  “All  our  righteousnesses  are  as 
filthy  rags.”2  Everything  that  we  of  ourselves  can  do  is 
defiled  by  sin.  But  the  Son  of  God  “was  manifested  to  take 
away  our  sins;  and  in  Him  is  no  sin.”  Sin  is  defined  to  be 
“the  transgression  of  the  law.”3  But  Christ  was  obedient 

1  Rev.  3:18  2  Isa.  64:6  3i  John  3:5,4 


312  Christ's  Object  Lessons 

to  every  requirement  of  the  law.  He  said  of  Himself,  “I 
delight  to  do  Thy  will,  0  My  God ;  yea,  Thy  law  is  within 
My  heart.”1  When  on  earth  He  said  to  His  disciples,  ‘T 
have  kept  My  Father’s  commandments.”2  By  His  perfect 
obedience  He  has  make  it  possible  for  every  human  being  to 
obey  God’s  commandments.  When  we  submit  ourselves 
to  Christ,  the  heart  is  united  with  His  heart,  the  will  is 
merged  in  His  will,  the  mind  becomes  one  with  His  mind, 
the  thoughts  are  brought  into  captivity  to  Him;  we  live  His 
life.  This  is  what  it  means  to  be  clothed  with  the  garment 
of  His  righteousness.  Then  as  the  Lord  looks  upon  us, 
He  sees,  not  the  fig-leaf  garment,  not  the  nakedness  and 
deformity  of  sin,  but  His  own  robe  of  righteousness,  which 
is  perfect  obedience  to  the  law  of  Jehovah. 

The  guests  at  the  marriage  feast  were  inspected  by  the 
king.  Only  those  were  accepted  who  had  obeyed  his 
requirements  and  put  on  the  wedding  garment.  So  it  is 
with  the  guests  at  the  gospel  feast.  All  must  pass  the 
scrutiny  of  the  great  King,  and  only  those  are  received 
who  have  put  on  the  robe  of  Christ’s  righteousness. 

Righteousness  is  right-doing,  and  it  is  by  their  deeds  that 
all  will  be  judged.  Our  characters  are  revealed  by  what 
we  do.  The  works  show  whether  the  faith  is  genuine. 

It  is  not  enough  for  us  to  believe  that  Jesus  is  not  an 
impostor,  and  that  the  religion  of  the  Bible  is  no  cunningly 
devised  fable.  We  may  believe  that  the  name  of  Jesus  is 
the  only  name  under  heaven  whereby  man  may  be  saved, 
and  yet  we  may  not  through  faith  make  Him  our  personal 
Saviour.  It  is  not  enough  to  believe  the  theory  of  truth. 
It  is  not  enough  to  make  a  profession  of  faith  in  Christ 
and  have  our  names  registered  on  the  church  roll.  •  “He 
that  keepeth  His  commandments  dwelleth  in  Him,  and  He 
in  him.  And  hereby  we  know  that  He  abideth  in  us,  by 


1  Ps. 40  :  8 


9  John  15 :  10 


W it hout  a  Wedding  Garment  313 

1  ' 


the  Spirit  which  He  hath  given  us.”  “ Hereby  we  do  know 
that  we  know  Him,  if  we  keep  His  commandments.”1 
This  is  the  genuine  evidence  of  conversion.  Whatever  our 
profession,  it  amounts  to  nothing  unless  Christ  is  revealed 
in  works  of  righteousness. 

The  truth  is  to  be  planted  in  the  heart.  It  is  to  control 


"And  he  saith  unto  him ,  Friend , 
how  earnest  thou  in  hither 
not  having  a  wedding  garment  ? 


1 1  John  3  :  24  ;  2:3 


314  Christ's  Object  Lessons 

»  _  • 

the  mind  and  regulate  the  affections.  The  whole  character 

must  be  stamped  with  the  divine  utterances.  Every  jot 
and  tittle  of  the  word  of  God  is  to  be  brought  into  the 
daily  practise. 

He  who  becomes  a  partaker  of  the  divine  nature  will  be 
in  harmony  with  God’s  great  standard  of  righteousness, 
His  holy  law.  This  is  the  rule  by  which  God  measures 
the  actions  of  men.  This  will  be  the  test  of  character  in  the 
Judgment. 

There  are  many  who  claim  that  by  the  death  of  Christ 
the  law  was  abrogated;  but  in  this  they  contradict  Christ’s 
own  words,  “Think  not  that  I  am  come  to  destroy  the  law, 
or  the  prophets.  .  .  .  Till  heaven  and  earth  pass,  one 

jot  or  one  tittle  shall  in  no  wise  pass  from  the  law.”1  It 
was  to  atone  for  man’s  transgression  of  the  law  that  Christ 
laid  down  His  life.  Could  the  law  have  been  changed  or 
set  aside,  then  Christ  need  not  have  died.  By  His  life  on 
earth  He  honored  the  law  of  God.  By  His  death  He 
established  it.  He  gave  His  life  as  a  sacrifice,  not  to  destroy 
God’s  law,  not  to  create  a  lower  standard,  but  that  justice 
might  be  maintained,  that  the  law  might  be  shown  to  be 
immutable,  that  it  might  stand  fast  forever. 

Satan  had  claimed  that  it  was  impossible  for  man  to 
obey  God’s  commandments;  and  in  our  own  strength  it  is 
true  that  we  can  not  obey  them.  But  Christ  came  in  the 
form  of  humanity,  and  by  His  perfect  obedience  He  proved 
that  humanity  and  divinity  combined  can  obey  every  one  of 
God’s  precepts. 

“As  many  as  received  Him,  to  them  gave  He  power  to 
become  the  sons  of  God,  even  to  them  that  believe  on  His 
name.”2  This  power  is  not  in  the  human  agent.  It  is  the 
power  of  God.  When  a  soul  receives  Christ,  he  receives 
power  to  live  the  life  of  Christ. 

1  Matt.  5 : 17,  18  2John  1:12  *“  * 


Without  a  Wedding  Garment  315 

God  requires  perfection  of  His  children.  His  law  is  a 
transcript  of  His  own  character,  and  it  is  the  standard  of  all 
character.  This  infinite  standard  is  presented  to  all  that 
there  may  be  no  mistake  in  regard  to  the  kind  of  people 
whom  God  will  have  to  compose  His  kingdom.  The  life 
of  Christ  on  earth  was  a  perfect  expression  of  God’s  law, 
and  when  those  who  claim  to  be  children  of  God  become 
Christlike  in  character,  they  will  be  obedient  to  God’s 
commandments.  Then  the  Lord  can  trust  them  to  be  of 
the  number  who  shall  compose  the  family  of  heaven. 
Clothed  in  the  glorious  apparel  of  Christ’s  righteousness, 
they  have  a  place  at  the  King’s  feast.  They  have  a  right 
to  join  the  blood-washed  throng. 

The  man  who  came  to  the  feast  without  a  wedding 
garment  represents  the  condition  of  many  in  our  world 
to-day.  They  profess  to  be  Christians,  and  lay  claim  to 
the  blessings  and  privileges  of  the  gospel;  yet  they  fee] 
no  need  of  a  transformation  of  character.  They  have  never 
felt  true  repentance  for  sin.  They  do  not  realize  their  need 
of  Christ  or  exercise  faith  in  Him.  They  have  not  overcome 
their  hereditary  or  cultivated  tendencies  to  wrong-doing. 
Yet  they  think  that  they  are  good  enough  in  themselves, 
and  they  rest  upon  their  own  merits  instead  of  trusting  in 
Christ.  Hearers  of  the  word,  they  come  to  the  banquet, 
but  they  have  not  put  on  the  robe  of  Christ’s  righteousness. 

Many  who  call  themselves  Christians  are  mere  human 
moralists.  They  have  refused  the  gift  which  alone  could 
enable  them  to  honor  Christ  by  representing  Him  to  the 
world.  The  work  of  the  Holy  Spirit  is  to  them  a  strange 
work.  They  are  not  doers  of  the  word.  The  heavenly 
principles  that  distinguish  those  who  are  one  with  Christ 
from  those  who  are  one  with  the  world  have  become  almost 
indistinguishable.  The  professed  followers  of  Christ  are 


3 1 6  Christ's  Object  Lessons 

no  longer  a  separate  and  peculiar  people.  The  line  of 
demarcation  is  indistinct.  The  people  are  subordinating 
themselves  to  the  world,  to  its  practises,  its  customs,  its 
selfishness.  The  church  has  gone  over  to  the  world  in 
transgression  of  the  law,  when  the  world  should  have  come 
over  to  the  church  in  obedience  to  the  law.  Daily  the 
church  is  being  converted  to  the  world. 

All  these  expect  to  be  saved  by  Christ’s  death,  while 
they  refuse  to  live  His  self-sacrificing  life.  They  extol  the 
riches  of  free  grace,  and  attempt  to  cover  themselves  with 
an  appearance  of  righteousness,  hoping  to  screen  their 
defects  of  character;  but  their  efforts  will  be  of  no  avail  in 
the  day  of  God. 

The  righteousness  of  Christ  will  not  cover  one  cherished 
sin.  A  man  may  be  a  law-breaker  in  heart;  yet  if  he 
commits  no  outward  act  of  transgression,  he  may  be  regarded 
by  the  world  as  possessing  great  integrity.  But  God’s  law 
looks  into  the  secrets  of  the  heart.  Every  act  is  judged  by 
the  motives  that  prompt  it.  Only  that  which  is  in  accord 
with  the  principles  of  God’s  law  will  stand  in  the  Judgment. 

God  is  love.  He  has  shown  that  love  in  the  gift  of 
Christ.  When  “He  gave  His  only  begotten  Son,  that 
whosoever  believeth  in  Him  should  not  perish,  but  have 
everlasting  life,”1  He  withheld  nothing  from  His  purchased 
possession.  He  gave  all  heaven,  from  which  we  may  draw 
strength  and  efficiency,  that  we  be  not  repulsed  or  overcome 
by  our  great  adversary.  But  the  love  of  God  does  not  lead 
Him  to  excuse  sin.  He  did  not  excuse  it  in  Satan;  He  did 
not  excuse  it  in  Adam  or  in  Cain;  nor  will  He  excuse  it  in 
any  other  of  the  children  of  men.  He  will  not  connive  at 
our  sins  or  overlook  our  defects  of  character.  He  expects 
us  to  overcome  in  His  name. 

Those  who  reject  the  gift  of  Christ’s  righteousness  are 


1  John  3  : 16 


Without  a  Wedding  Garment  317 

rejecting  the  attributes  of  character  which  would  constitute 
them  the  sons  and  daughters  of  God.  They  are  rejecting 
that  which  alone  could  give  them  a  fitness  for  a  place  at 
the  marriage  feast. 

In  the  parable,  when  the  king  inquired,  “How  earnest 
thou  in  hither  not  having  a  wedding  garment?”  the  man 
was  speechless.  So  it  will  be  in  the  great  Judgment-day. 
Men  may  now  excuse  their  defects  of  character,  but  in  that 
day  they  will  offer  no  excuse. 

The  professed  churches  of  Christ  in  this  generation  are 
exalted  to  the  highest  privileges.  The  Lord  has  been 
revealed  to'  us  in  ever-increasing  light.  Our  privileges  are 
far  greater  than  were  the  privileges  of  God’s  ancient  people. 
We  have  not  only  the  great  light  committed  to  Israel,  but 
we  have  the  increased  evidence  of  the  great  salvation  bro  ught 
to  us  through  Christ.  That  which  was  type  and  symbol  to 
the  Jews  is  reality  to  us.  They  had  the  Old  Testament 
history;  we  have  that  and  the  New  Testament  also.  We 
have  the  assurance  of  a  Saviour  who  has  come,  a  Saviour 
who  has  been  crucified,  who  has  risen,  and  over  the  rent 
sepulcher  of  Joseph  has  proclaimed,  “I  am  the  resurrection 
and  the  life.”  In  our  knowledge  of  Christ  and  His  love 
the  kingdom  of  God  is  placed  in  the  midst  of  us.  Christ 
is  revealed  to  us  in  sermons  and  chanted  to  us  in  songs. 
The  spiritual  banquet  is  set  before  us  in  rich  abundance. 
The  wedding  garment,  provided  at  infinite  cost,  is  freely 
offered  to  every  soul.  By  the  messengers  of  God  are 
presented  to  us  the  righteousness  of  Christ,  justification  by 
faith,  the  exceeding  great  and  precious  promises  of  God’s 
word,  free  access  to  the  Father  by  Christ,  the  comfort  of  the 
Spirit,  the  well-grounded  assurance  of  eternal  life  in  the 
kingdom  of  God.  What  could  God  do  for  us  that  He  has 
not  done  in  providing  the  great  supper,  the  heavenly  banquet? 


3 1 8  Christ's  Object  Lessons 

In  heaven  it  is  said  by  the  ministering  angels:  The 
ministry  which  we  have  been  commissioned  to  perform  we 
have  done.  We  pressed  back  the  army  of  evil  angels.  We 
sent  brightness  and  light  into  the  souls  of  men,  quickening 
their  memory  of  the  love  of  God  expressed  in  Jesus.  We 
attracted  their  eyes  to  the  cross  of  Christ.  Their  hearts 
were  deeply  moved  by  a  sense  of  the  sin  that  crucified  the 
Son  of  God.  They  were  convicted.  They  saw  the  steps 
to  be  taken  in  conversion;  they  felt  the  power  of  the  gospel; 
their  hearts  were  made  tender  as  they  saw  the  sweetness  of 
the  love  of  God.  They  beheld  the  beauty  of  the  character 
of  Christ.  But  with  the  many  it  was  all  in  vain.  They 
would  not  surrender  their  own  habits  and  character.  They 
would  not  put  off  the  garments  of  earth  in  order  to  be 
clothed  with  the  robe  of  heaven.  Their  hearts  were  given 
to  coveteousness.  They  loved  the  associations  of  the  world 
more  than  they  loved  their  God. 

Solemn  will  be  the  day  of  final  decision.  In  prophetic 
vision  the  apostle  John  describes  it:  ‘C  saw  a  great  white 
throne,  and  Him  that  sat  on  it,  from  whose  face  the  earth 
and  the  heaven  fled  away;  and  there  was  found  no  place 
for  them.  And  I  saw  the  dead,  small  and  great,  stand 
before  God;  and  the  books  were  opened;  and  another  book 
was  opened,  which  is  the  book  of  life;  and  the  dead  were 
judged  out  of  those  things  which  were  written  in  the  books, 
according  to  their  works.”1 

Sad  will  be  the  retrospect  in  that  day  when  men  stand 
face  to  face  with  eternity.  The  whole  life  will  present  itself 
just  as  it  has  been.  The  world’s  pleasures,  riches,  and 
honors  will  not  then  seem  so  important.  Men  will  then  see 
that  the  righteousness  they  despised  is  alone  of  value. 
They  will  see  that  they  have  fashioned  their  characters 
under  the  deceptive  allurements  of  Satan.  The  garments 


1  Rev.  20 :  ix,  12 


Without  a  Wedding  Garment  319 

they  have  chosen  are  the  badge  of  their  allegiance  to  the 
first  great  apostate.  Then  they  will  see  the  results  of  their 
choice.  They  will  have  a  knowledge  of  what  it  means  to 
transgress  the  commandments  of  God. 

There  will  be  no  future  probation  in  which  to  prepare 
for  eternity.  It  is  in  this  life  that  we  are  to  put  on  the  robe 
of  Christ’s  righteousness.  This  is  our  only  opportunity  to 
form  characters  for  the  home  which  Christ  has  made  ready 
for  those  who  obey  His  commandments. 

The  days  of  our  probation  are  fast  closing.  The  end 
is  near.  To  us  the  warning  is  given,  “Take  heed  to  your¬ 
selves,  lest  at  any  time  your  hearts  be  overcharged  with 
surfeiting,  and  drunkenness,  and  cares  of  this  life,  and  so 
that  day  come  upon  you  unawares.”1  Beware  lest  it  find 
you  unready.  Take  heed  lest  you  be  found  at  the  King’s 
feast  without  a  wedding  garment. 

“In  such  an  hour  as  ye  think  not  the  Son  of  man 
cometh.”  “Blessed  is  he  that  watcheth,  and  keepeth  his 
garments,  lest  he  walk  naked,  and  they  see  his  shame.”2 


1  Luke  21 :  34 


2  Matt.  24  :  44  ;  Rev.  16  : 15 


Service 


''■Not  to  be  ministered  unto ,  bid  to  mifiister 

Matt .  £0  2<?. 


Vs 


*  ■* 


Copyright,  1900,  by  Pacinc  Press  Publishing  Co, 


Talents 

HRIST  on  the  Mount  of  Olives  had  spoken  to  His 
^  disciples  of  His  second  advent  to  the  world.  He  had 
specified  certain  signs  that  were  to  show  when  His  coming 
was  near,  and  had  bidden  His  disciples  watch  and  be  ready. 
Again  He  repeated  the  warning,  “Watch  therefore;  for  ye 
know  neither  the  day  nor  the  hour  wherein  the  Son  of  man 
cometh.”  Then  He  showed  what  it  means  to  watch  for 
His  coming.  The  time  is  to  be  spent,  not  in  idle  waiting, 
but  in  diligent  working.  This  lesson  He  taught  in  the 
parable  of  the  talents. 

“The  kingdom  of  heaven,”  He  said,  “is  as  a  man 
traveling  into  a  far  country,  who  called  his  own  servants, 
and  delivered  unto  them  his  goods.  And  unto  one  he 
gave  five  talents,  to  another  two,  and  to  another  one;  to 
every  man  according  to  his  several  ability;  and  straightway 
took  his  journey.” 

The  man  traveling  into  a  far  country  represents  Christ, 


Based  on  Matt.  25  : 13-30 


(325) 


326  Christ's  Object  Lessons 

who,  when  speaking  this  parable,  was  soon  to  depart  from 
this  earth  to  heaven.  The  “bondservants,”1  or  slaves,  of 
the  parable,  represent  the  followers  of  Christ.  We  are  not 
our  own.  We  have  been  “bought  with  a  price,”  not  “with 
corruptible  things,  as  silver  and  gold,  .  .  .  but  with 

the  precious  blood  of  Christ;”  “that  they  which  live  should 
not  henceforth  live  unto  themselves,  but  unto  Him  which 
died  for  them,  and  rose  again.”2 

All  men  have  been  bought  with  this  infinite  price.  By 
pouring  the  whole  treasury  of  heaven  into  this  world,  by 
giving  us  in  Christ  all  heaven,  God  has  purchased  the 
will,  the  affections,  the  mind,  the  soul,  of  every  human 
being.  Whether  believers  or  unbelievers,  all  men  are  the 
Lord’s  property.  All  are  called  to  do  service  for  Him, 
and  for  the  manner  in  which,  they  have  met  this  claim, 
all  will  be  required  to  render  an  account  at  the  great 
Judgment- day. 

But  the  claims  of  God  are  not  recognized  by  all.  It  is 
those  who  profess  to  have  accepted  Christ’s  service,  who  in 
the  parable  are  represented  as  His  own  servants. 

Christ’s  followers  have  been  redeemed  for  service.  Our 

Lord  teaches  that  the  true  object  of  life  is  ministry.  Christ 

Himself  was  a  worker,  and  to  all  His  followers  He  gives 

the  law  of  service, —  service  to  God  and  to  their  fellow-men. 

Here  Christ  has  presented  to  the  world  a  higher  conception 

of  life  than  they  had  ever  known.  By  living  to  minister  for 
♦ 

others,  man  is  brought  into  connection  with  Christ.  The 
law  of  service  becomes  the  connecting  link  which  binds  us 
to  God  and  to  our  fellow-men. 

To  His  servants  Christ  commits  “His  goods,” — some¬ 
thing  to  be  put  to  use  for  Him.  He  gives  “to  every  man 
his  work.”  Each  has  his  place  in  the  eternal  plan  of  heaven. 
Each  is  to  work  in  co-operation  with  Christ  for  the  salvation 

1  R.  V.  2  1  Cor.  6:20;  1  Peter  1  :  18,  19  ;  2  Cor.  5  :  15 


Talents 


327 


of  souls.  Not  more  surely  is  the  place  prepared  for  us  in 
the  heavenly  mansions  than  is  the  special  place  designated 
on  earth  where  we  are  to  work  for  God. 

GIFTS  OF  THE  HOLY  SPIRIT 

The  talents  that  Christ  entrusts  to  His  church  represent 
especially  the  gifts  and  blessings  imparted  by  the  Holy 
Spirit.  “To  one  is  given  by  the  Spirit  the  word  of  wisdom; 
to  another  the  word  of  knowledge  by  the  same  Spirit;  to 
another  faith  by  the  same  Spirit;  to  another  the  gifts 
of  healing  by  the  same  Spirit;  to  another  the  working  of 
miracles;  to  another  prophecy;  to  another  discerning  of 
spirits;  to  another  divers  kinds  of  tongues;  to  another  the 
interpretation  of  tongues :  but  all  these  worketh  that  one  and 
the  selfsame  Spirit,  dividing  to  every  man  severally  as  He 
will.”1  All  men  do  not  receive  the  same  gifts,  but  to  every 
servant  of  the  Master  some  gift  of  the  Spirit  is  promised. 

Before  He  left  His  disciples,  Christ  “breathed  on  them, 
and  saith  unto  them,  Receive  ye  the  Holy  Ghost.”  Again 
He  said,  “Behold,  I  send  the  promise  of  My  Father  upon 
you.”2  But  not  until  after  the  ascension  was  the  gift 
received  in  its  fulness.  Not  until  through  faith  and  prayer 
the  disciples  had  surrendered  themselves  fully  for  His 
working,  was  the  outpouring  of  the  Spirit  received.  Then 
in  a  special  sense  the  goods  of  heaven  were  committed  to 
the  followers  of  Christ.  “When  He  ascended  up  on  high, 
He  led  captivity  captive,  and  gave  gifts  unto  men.”  “Unto 
every  one  of  us  is  given  grace,  according  to  the  measure  of 
the  gift  of  Christ,”'  the  Spirit  “dividing  to  every  man 
severally  as  He  will.”3  The  gifts  are  already  ours  in  Christ, 
but  their  actual  possession  depends  upon  our  reception  of 
the  Spirit  of  God. 

1 1  Cor.  12 :  8-11  2John  20:22;  Luke  24: 49  3Eph.  4:8,  7;  1  Cor.  12:14 


328 


Christ's  Object  Lessons 


The  promise  of  the  Spirit  is  not  appreciated  as  it  should 
be.  Its  fulfilment  is  not  realized  as  it  might  be.  It  is  the 
absence  of  the  Spirit  that  makes  the  gospel  ministry  so 
powerless.  Learning,  talents,  eloquence,  every  natural  or 
acquired  endowment,  may  be  possessed;  but  without  the 
presence  of  the  Spirit  of  God,  no  heart  will  be  touched, 
no  sinner  be  won  to  Christ.  On  the  other  hand,  if  they 
are  connected  with  Christ,  if  the  gifts  of  the  Spirit  are  theirs, 
the  poorest  and  most  ignorant  of  His  disciples  will  have  a 
power  that  will  tell  upon  hearts.  God  makes  them  the 
channel  for  the  outworking  of  the  highest  influence  in 
the  universe. 


OTHER  TALENTS 

The  special  gifts  of  the  Spirit  are  not  the  only  talents 
represented  in  the  parable.  It  includes  all  gifts  and  endow¬ 
ments,  whether  original  or  acquired,  natural  or  spiritual. 
All  are  to  be  employed  in  Christ’s  service.  In  becoming  His 
disciples,  we  surrender  ourselves  to  Him  with  all  that  we 
are  and  have.  These  gifts  He  returns  to  us  purified  and 
ennobled,  to  be  used  for  His  glory  in  blessing  our  fellow-men. 

To  every  man  God  has  given  “according  to  his  several 
ability.”  The  talents  are  not  apportioned  capriciously.  He 
who  has  ability  to  use  five  talents  receives  five.  He  who 
can  improve  but  two,  receives  two.  He  who  can  wisely  use 
only  one,  receives  one.  None  need  lament  that  they  have 
not  received  larger  gifts;  for  He  who  has  apportioned  to 
every  man,  is  equally  honored  by  the  improvement  of  each 
trust,  whether  it  be  great  or  small.  The  one  to  whom  five 
talents  have  been  committed  is  to  render  the  improvement 
of  five;  he  who  has  but  one,  the  improvement  of  one.  God 
expects  returns  “according  to  that  a  man  hath,  and  not 
according  to  that  he  hath  not.”1 

1  2  Cor.  8  : 12 


Talents 


329 


USE  OF  TALENTS 


In  the  parable  he  that  had 
“received  the  five  talents  went 
and  traded  with  the  same,  and 
made  them  other  five  talents ;  and 
likewise  he  that  had  received  two,  he 
also  gained  other  two.’" 


“A  mcc>*  (raveling  inco  a  jar 
country  .  .  .  called  his  own 
servants,  and  delivered  unto 
them  his  goods.” 


The  talents,  however  few,  are  to  be  put  to  use.  The 
question  that  most  concerns  us  is  not,  How  much  have  I 
received?  but,  What  am  I  doing  with  that  which  I  have? 
The  development  of  all  our  powers  is  the  first  duty  we  owe 
to  God  and  to  our  fellow-men.  No  one  who  is  not  growing 
daily  in  capability  and  usefulness  is  fulfilling  the  purpose  of 


330  Christ's  Object  Lessons 

life.  In  making  a  profession  of  faith  in  Christ  we  pledge 
ourselves  to  become  all  that  it  is  possible  for  us  to  be 
as  workers  for  the  Master,  and  we  should  cultivate  every 
faculty  to  the  highest  degree  of  perfection,  that  we  may  do 
the  greatest  amount  of  good  of  which  we  are  capable. 

The  Lord  has  a  great  work  to  be  done,  and  He  will 
bequeath  the  most  in  the  future  life  to  those  who  do  the 
most  faithful,  willing  service  in  the  present  life.  The  Lord 
chooses  His  own  agents,  and  each  day  under  different 
circumstances  He  gives  them  a  trial  in  His  plan  of  operation. 
In  each  true-hearted  endeavor  to  work  out  His  plan,  He 
chooses  His  agents,  not  because  they  are  perfect,  but  because, 
through  a  connection  with  Him,  they  may  gain  perfection. 

God  will  accept  only  those  who  are  determined  to  aim 
high.  He  places  every  human  agent  under  obligation  to 
do  his  best.  Moral  perfection  is  required  of  all.  Never 
should  we  lower  the  standard  of  righteousness  in  order  to 
accommodate  inherited  or  cultivated  tendencies  to  wrong¬ 
doing.  We  need  to  understand  that  imperfection  of  character 
is  sin.  All  righteous  attributes  of  character  dwell  in  God  as 
a  perfect,  harmonious  whole,  and  every  one  who  receives 
Christ  as  a  personal  Saviour  is  privileged  to  possess  these 
attributes. 

And  those  who  would  be  workers  together  with  God  must 
strive  for  perfection  of  every  organ  of  the  body  and  quality 
of  the  mind.  True  education  is  the  preparation  of  the 
physical,  mental,  and  moral  powers  for  the  performance  of 
every  duty;  it  is  the  training  of  body,  mind,  and  soul  for 
divine  service.  This  is  the  education  that  will  endure  unto 
eternal  life. 

Of  every  Christian  the  Lord  requires  growth  in  efficiency 
and  capability  in  every  line.  Christ  has  paid  us  our  wages, 
even  His  own  blood  and  suffering,  to  secure  our  willing 


Talents 


33i 


service.  He  came  to  our  world  to  give  us  an  example  of 
how  we  should  work,  and  what  spirit  we  should  bring  into 
our  labor.  He  desires  us  to  study  how  we  can  best  advance 
His  work  and  glorify  His  name  in  the  world,  crowning  with 
honor,  with  the  greatest  love  and  devotion,  the  Father  who 
“so  loved  the  world,  that  He  gave  His  only  begotten  Son, 
that  whosoever  believeth  in  Him  should  not  perish,  but  have 
everlasting  life.”1 

But  Christ  has  given  us  no  assurance  that  to  attain 
perfection  of  character  is  an  easy  matter.  A  noble,  all-round 
character  is  not  inherited.  It  does  not  come  tc  us  by 
accident.  A  noble  character  is  earned  by  individual  effort 
through  the  merits  and  grace  of  Christ.  God  gives  the 
talents,  the  powers  of  the  mind;  we  form  the  character.  It 
is  formed  by  hard,  stern  battles  with  self.  Conflict  after 
conflict  must  be  waged  against  hereditary  tendencies.  We 
shall  have  to  criticize  ourselves  closely,  and  allow  not  one 
unfavorable  trait  to  remain  uncorrected. 

Let  no  one  say,  I  can  not  remedy  my  defects  of  character. 
If  you  come  to  this  decision,  you  will  certainly  fail  of 
obtaining  everlasting  life.  The  impossibility  lies  in  your 
own  will.  If  you  will  not,  then  you  can  not  overcome. 
The  real  difficulty  arises  from  the  corruption  of  an  unsanctified 
heart,  and  an  unwillingness  to  submit  to  the  control  of  God. 

Many  whom  God  has  qualified  to  do  excellent  work 
accomplish  very  little,  because  they  attempt  little.  Thousands 
pass  through  life  as  if  they  had  no  definite  object  for  which 
to  live,  no  standard  to  reach.  Such  will  obtain  a  reward 
proportionate  to  their  works. 

Remember  that  you  will  never  reach  a  higher  standard 
than  you  yourself  set.  Then  set  your  mark  high,  and 
step  by  step,  even  though  it  be  by  painful  effort,  by  self- 
denial  and  sacrifice,  ascend  the  whole  length  of  the  ladder 


ljohn  3 :  16. 


332  Christ's  Object  Lessons 

of  progress.  Let  nothing  hinder  you.  Fate  has  not  woven 
its  meshes  about  any  human  being  so  firmly  that  he  need 
remain  helpless  and  in  uncertainty.  Opposing  circumstances 
should  create  a  firm  determination  to  overcome  them.  The 
breaking  down  of  one  barrier  will  give  greater  ability  and 
courage  to  go  forward.  Press  with  determination  in  the 
right  direction,  and  circumstances  will  be  your  helpers,  not 
your  hindrances. 

Be  ambitious,  for  the  Master’s  glory,  to  cultivate  every 
grace  of  character.  In  every  phase  of  your  character-building 
you  are  to  please  God.  This  you  may  do;  for  Enoch  pleased 
Him,  though  living  in  a  degenerate  age.  And  there  are 
Enochs  in  this  our  day. 

Stand  like  Daniel,  that  faithful  statesman,  a  man  whom 
no  temptation  could  corrupt.  Do  not  disappoint  Him  who 
so  loved  you  that  He  gave  His  own  life  to  cancel  your  sins. 
He  says,  “Without  Me  ye  can  do  nothing.”1  Remember 
this.  If  you  have  made  mistakes,  you  certainly  gain  a 
victory  if  you  see  these  mistakes,  and  regard  them  as 
beacons  of  warning.  Thus  you  turn  defeat  into  victory, 
disappointing  the  enemy,  and  honoring  your  Redeemer. 

A  character  formed  according  to  the  divine  likeness  is 
the  only  treasure  that  we  can  take  from  this  world  to  the 
next.  Those  who  are  under  the  instruction  of  Christ  in  this 
world  will  take  every  divine  attainment  with  them  to  the 
heavenly  mansions.  And  in  heaven  we  are  continually 
to  improve.  How  important,  then,  is  the  development  of 
character  in  this  life. 

The  heavenly  intelligences  will  work  with  the  human 
agent  who  seeks  with  determined  faith  that  perfection  of 
character  which  will  reach  out  to  perfection  in  action.  To 
every  one  engaged  in  this  work  Christ  says,  I  am  at  your 
right  hand  to  help  you. 


1  John  15  :  5 


Talents 


333 


As  the  will  of  man  co-operates  with  the  will  of  God, 
it  becomes  omnipotent.  Whatever  is  to  be  done  at  His 
command,  may  be  accomplished  in  His  strength.  All  His 
biddings  are  enablings. 

MENTAL  FACULTIES 

God  requires  the  training  of  the  mental  faculties.  He 
designs  that  His  servants  shall  possess  .more  intelligence 
and  clearer  discernment  than  the  worldling,  and  He  is 
displeased  with  those  who  are  too  careless  or  too  indolent 
to  become  efficient,  well-informed  workers.  The  Lord  bids 
us  love  Him  with  all  the  heart,  and  with  all  the  soul, 
and  with  all  the  strength,  and  with  all  the  mind.  This 
lays  upon  us  the  obligation  of  developing  the  intellect  to 
its  fullest  capacity,  that  with  all  the  mind  we  may  know 
and  love  our  Creator. 

If  placed  under  the  control  of  His  Spirit,  the  more 
thoroughly  the  intellect  is  cultivated,  the  more  effectively 
it  can  be  used  in  the  service  of  God.  The  uneducated 
man  who  is  consecrated  to  God  and  who  longs  to  bless 
others  can  be,  and  is,  used  by  the  Lord  in  His  service. 
But  those  who,  with  the  same  spirit  of  consecration, 
have  had  the  benefit  of  a  thorough  education,  can  do 
a  much  more  extensive  work  for  Christ.  They  stand  on 
vantage  ground. 

The  Lord  desires  us  to  obtain  all  the  education  possible, 
with  the  object  in  view  of  imparting  our  knowledge  to 
others.  None  can  know  where  or  how  they  may  be  called 
to  labor  or  to  speak  for  God.  Our  Heavenly  Father  alone 
sees  what  He  can  make  of  men.  There  are  before  us 
possibilities  which  our  feeble  faith  does  not  discern.  Our 
minds  should  be  so  trained  that  if  necessary  we  can  present 
the  truths  of  His  word  before  the  highest  earthly  authorities 


334 


Christ's  Object  Lessons 


in  such  a  way  as  to  glorify  His  name.  We  should  not  let 
slip  even  one  opportunity  of  qualifying  ourselves  intellectually 
to  work  for  God. 

Let  the  youth  who  need  an  education  set  to  work  with 
a  determination  to  obtain  it.  Do  not  wait  for  an  opening; 
make  one  for  yourselves.  Take  hold  in  any  small  way 
that  presents  itself  Practise  economy.  Do  not  spend  your 
means  for  the  gratification  of  appetite,  or  in  pleasure-seeking. 
Be  determined  to  become  as  useful  and  efficient  as  God 
calls  you  to  be.  Be  thorough  and  faithful  in  whatever  you 
undertake.  Procure  every  advantage  within  your  reach  for 
strengthening  the  intellect.  Let  the  study  of  books  be 
combined  with  useful  manual  labor,  and  by  faithful  endeavor, 
watchfulness,  and  prayer,  secure  the  wisdom  that  is  from 
above.  This  will  give  you  an  all-round  education.  Thus 
you  may  rise  in  character,  and  gain  an  influence  over  other 
minds,  enabling  you  to  lead  them  in  the  path  of  uprightness 
and  holiness. 

Far  more  might  be  accomplished  in  the  work  of  self- 
education  if  we  were  awake  to  our  own  opportunities  and 
privileges.  True  education  means  more  than  the  colleges 
can  give.  While  the  study  of  the  sciences  is  not  to  be 
neglected,  there  is  a  higher  training  to  be  obtained  through 
a  vital  connection  with  God.  Let  every  student  take  his 
Bible,  and  place  himself  in  communion  with  the  great 
Teacher.  Let  the  mind  be  trained  and  disciplined  to 
wrestle  with  hard  problems  in  the  search  for  divine  truth. 

Those  who  hunger  for  knowledge  that  they  may  bless 
their  fellow-men  will  themselves  receive  blessing  from  God. 
Through  the  study  of  His  word  their  mental  powers  will 
be  aroused  to  earnest  activity.  There  will  be  an  expansion 
and  deve^pment  of  the  faculties,  and  the  mind  will  acquire 
power  and  efficiency. 


Talents 


335 


Self-discipline  must  be  practised  by  every  one  who  would 
be  a  worker  for  God.  This  will  accomplish  more  than 
eloquence  or  the  most  brilliant  talents.  An  ordinary  mind, 
well  disciplined,  will  accomplish  more  and  higher  work  than 
will  the  most  highly  educated  mind  and  the  greatest  talents 
without  self-control. 


SPEECH 

The  power  of  speech  is  a  talent  that  should  be  diligently 
cultivated.  Of  all  the  gifts  we  have  received  from  God, 
none  is  capable  of  being  a  greater  blessing  than  this. 
With  the  voice  we  convince  and  persuade;  with  it  we  offer 
prayer  ana  praise  to  God,  and  with  it  we  tell  others  of  the 
Redeemer’s  love.  How  important,  then,  that  it  be  so  trained 
as  to  be  most  effective  for  good. 

The  culture  and  right  use  of  the  voice  are  greatly 
neglected,  even  by  persons  of  intelligence  and  Christian 
activity.  There  are  many  who  read  or  speak  in  so  low  or 
so  rapid  a  manner  that  they  can  not  be  readily  understood. 
Some  have  a  thick,  indistinct  utterance,  others  speak  in  a 
high  key,  in  sharp,  shrill  tones,  that  are  painful  to  the 
hearers.  Texts,  hymns,  and  the  reports  and  other  papers 
presented  before  public  assemblies  are  sometimes  read  in 
such  a  way  that  they  are  not  understood,  and  often  so  that 
their  force  and  impressiveness  are  destroyed. 

This  is  an  evil  that  can  and  should  be  corrected.  On 
this  point  the  Bible  gives  instruction.  Of  the  Levites  who 
read  the  Scriptures  to  the  people  in  the  days  of  Ezra,  it  is 
said,  “They  read  in  the  book  in  the  law  of  God  distinctly, 
and  gave  the  sense,  and  caused  them  to  understand  the 
reading.”1 

By  diligent  effort  all  may  acquire  the  power  to  read 
intelligibly,  and  to  speak  in  a  full,  clear,  round  tone,  in  a 


1  Neh.  8:8 


33 6  Christ's  Object  Lessons 

distinct  and  impressive  manner.  By  doing  this  we  may 
greatly  increase  our  efficiency  as  workers  for  Christ. 

Every  Christian  is  called  to  make  known  to  others  the 
unsearchable  riches  of  Christ;  therefore  he  should  seek  for 
perfection  in  speech.  He  should  present  the  word  of  God 
in  a  way  that  will  commend  it  to  the  hearers.  God  does 
not  design  that  His  human  channels  shall  be  uncouth.  It 
is  not  His  will  that  man  shall  belittle  or  degrade  the  heavenly 
current  that  flows  through  him  to  the  world. 

We  should  look  to  Jesus,  the  perfect  pattern;  we  should 
pray  for  the  aid  of  the  Holy  Spirit,  and  in  His  strength  we 
should  seek  to  train  every  organ  for  perfect  work. 

Especially  is  this  true  of  those  who  are  called  to  public 
service.  Every  minister  and  every  teacher  should  bear  in 
mind  that  he  is  giving  to  the  people  a  message  that  involves 
eternal  interests.  The  truth  spoken  will  judge  them  in  the 
great  day  of  final  reckoning.  And  with  some  souls  the 
manner  of  the  one  delivering  the  message  will  determine 
its  reception  or  rejection.  Then  let  the  word  be  so  spoken 
that  it  will  appeal  to  the  understanding  and  impress  the 
heart.  Slowly,  distinctly,  and  solemnly  should  it  be  spoken, 
yet  with  all  the  earnestness  which  its  importance  demands. 

The  right  culture  and  use  of  the  power  of  speech  has  to 
do  with  every  line  of  Christian  work;  it  enters  into  the  home 
life,  and  into  all  our  intercourse  with  one  another.  We 
should  accustom  ourselves  to  speak  in  pleasant  tones,  to  use 
pure  and  correct  language,  and  words  that  are  kind  and 
courteous.  Sweet,  kind  words  are  as  dew  and  gentle  showers 
to  the  soul.  The  Scripture  says  of  Christ  that  grace  was 
poured  into  His  lips,  that  He  might  “know  how  to  speak 
a  word  in  season  to  him  that  is  weary.”1  And  the  Lord 
bids  us,  “Let  your  speech  be  alway  with  grace,”  “that  it 
may  minister  grace  unto  the  hearers.”2 

1  I\s.  45:2;  Isa.  50  :  4  'l  Col.  4:6;  Eph.  4  :  29 


Talents 


337 


In  seeking  to  correct  or  reform  others  we  should  be 
careful  of  our  words.  They  will  be  a  savor  of  life  unto  life 
or  of  death  unto  death*  In  giving  reproof  or  counsel,  many 
indulge  in  sharp,  severe  speech,  words  not  adapted  to  heal 
the  wounded  soul.  By  these  ill-advised  expressions  the 
spirit  is  chafed,  and  often  the  erring  ones  are  stirred  to 
rebellion.  All  who  would  advocate  the  principles  of  truth 
need  to  receive  the  heavenly  oil  of  love.  Under  all  circum¬ 
stances  reproof  should  be  spoken  in  love.  Then  our  words 
will  reform,  but  not  exasperate.  Christ  by  His  Holy  Spirit 
will  supply  the  force  and  the  power.  This  is  His  work. 

Not  one  word  is  to  be  spoken  unadvisedly.  No  evil¬ 
speaking,  no  frivolous  talk,  no  fretful  repining  or  impure 
suggestion,  will  escape  the  lips  of  him  who  is  following 
Christ.  The  apostle  Paul,  writing  by  the  Holy  Spirit, 
says,  “Let  no  corrupt  communication  proceed  out  of  your 
mouth.”1  A  corrupt  communication  does  not  mean  only 
words  that  are  vile.  It  means  any  expression  contrary  to 
holy  principles  and  p~ure  and  undefiled  religion.  It  includes 
impure  hints  and  covert  insinuations  of  evil.  Unless  instantly 
resisted,  these  lead  to  great  sin. 

Upon  every  family,  upon  every  individual  Christian,  is 
laid  the  duty  of  barring  the  way  against  corrupt  speech. 
When  in  the  company  of  those  who  indulge  in  foolish  talk, 
it  is  our  duty  to  change  the  subject  of  conversation  if  possible. 
By  the  help  of  the  grace  of  God  we  should  quietly  drop 
words  or  introduce  a  subject  that  will  turn  the  conversation 
into  a  profitable  channel. 

It  is  the  work  of  parents  to  train  their  children  to  proper 
habits  of  speech.  The  very  best  school  for  this  culture  is  the 
home  life.  From  the  earliest  years  the  children  should  be 
taught  to  speak  respectfully  and  lovingly  to  their  parents 
and  to  one  another.  They  should  be  taught  that  only  words 

1  Eph.  4 :  29 


2a 


338  Chri st' s  Object  Lessons 

of  gentleness,  truth,  and  purity  must  pass  their  lips.  Let 
the  parents  themselves  be  daily  learners  in  the  school 
of  Christ.  Then  by  precept  and  example  they  can  teach 
their  children  the  use  of  “sound  speech,  that  can  not  be 
condemned.”1  This  is  one  of  the  greatest  and  most  respon¬ 
sible  of  their  duties. 

As  followers  of  Christ  we  should  make  our  words  such 
as  to  be  a  help  and  an  encouragement  to  one  another  in  the 
Christian  life.  Far  more  than  we  do,  we  need  to  speak  of 
the  precious  chapters  in  our  experience.  We  should  speak 
of  the  mercy  and  loving-kindness  of  God,  of  the  matchless 
depths  of  the  Saviour’s  love.  Our  words  should  be  words 
of  praise  and  thanksgiving.  If  the  mind  and  heart  are  full 
of  the  love  of  God,  this  will  be  revealed  in  the  conversation. 
It  will  not  be  a  difficult  matter  to  impart  that  which  enters 
into  our  spiritual  life.  Great  thoughts,  noble  aspirations, 
clear  perceptions  of  truth,  unselfish  purposes,  yearnings  for 
piety  and  holiness,  will  bear  fruit  in  words  that  reveal  the 
character  of  the  heart -treasure.  When  Christ  is  thus  revealed 
in  our  speech,  it  will  have  power  in  winning  souls  to  Him. 

We  should  speak  of  Christ  to  those  who  know  Him  not. 
We  should  do  as  Christ  did.  Wherever  He  was,  in  the 
synagogue,  by  the  wayside,  in  the  boat  thrust  out  a  little 
from  the  land,  at  the  Pharisee’s  feast  or  the  table  of  the 
publican,  He  spoke  to  men  of  the  things  pertaining  to  the 
higher  life.  The  things  of  nature,  the  events  of  daily  life, 
were  bound  up  by  Him  with  the  words  of  truth.  The 
hearts  of  His  hearers  were  drawn  to  Him;  for  He  had 
healed  their  sick,  had  comforted  their  sorrowing  ones, 
and  had  taken  their  children  in  His  arms  and  blessed  them. 
When  He  opened  His  lips  to  speak,  their  attention  was 
riveted  upon  Him,  and  every  word  was  to  some  soul  a 
savor  of  life  unto  life. 


1  Titus  2:  8 


Talents 


339 


So  it  should  be  with  us.  Wherever  we  are,  we  should 
watch  for  opportunities  of  speaking  to  others  of  the  Saviour. 
If  we  follow  Christ’s  example  in  doing  good,  hearts  will 
open  to  us  as  they  did  to  Him.  Not  abruptly,  but  with 
tact  born  of  divine  love,  we  can  tell  them  of  Him  who  is 
the  “Chiefest  among  ten  thousand,”  and  the  One  “altogether 
lovely.”1  This  is  the  very  highest  work  in  which  we  can 
employ  the  talent  of  speech.  It  was  given  to  us  that  we 
might  present  Christ  as  the  sin-pardoning  Saviour. 

I  NFL  UENCE 

The  life  of  Christ  was  an  ever-widening,  shoreless 
influence,  an  influence  that  bound  Him  to  God  and  to  the 
whole  human  family.  Through  Christ,  God  has  invested 
man  with  an  influence  that  makes  it  impossible  for  him  to 
live  to  himself.  Individually  we  are  connected  with  our 
fellow-men,  a  part  of  God’s  great  whole,  and  we  stand 
under  mutual  obligations.  No  man  can  be  independent  of 
his  fellow-men;  for  the  well-being  of  each  affects  others. 
It  is  God’s  purpose  that  each  shall  feel  himself  necessary  to 
others’  welfare,  and  seek  to  promote  their  happiness. 

Every  soul  is  surrounded  by  an  atmosphere  of  its  own, — 
an  atmosphere,  it  may  be,  charged  with  the  life-giving  power 
of  faith,  courage,  and  hope,  and  sweet  with  the  fragrance  of 
love.  Or  it  may  be  heavy  and  chill  with  the  gloom  of 
discontent  and  selfishness,  or  poisonous  with  the  deadly  taint 
of  cherished  sin.  By  the  atmosphere  surrounding  us,  every 
person  with  whom  we  come  in  contact  is  consciously  or 
unconsciously  affected. 

This  is  a  responsibility  from  which  we  can  not  free 
ourselves.  Our  words,  our  acts,  our  dress,  our  deportment, 
even  the  expression  of  the  countenance,  has  an  influence. 


!Cant.  5 :  xo,  16 


340 


C hr i st's  Object  Lessons 


Upon  the  impression  thus  made  there  hang  results  for  good 
or  evil  which  no  man  can  measure.  Every  impulse  thus 
imparted  is  seed  sown  which  will  produce  its  harvest.  It 
is  a  link  in  the  long  chain  of  human  events,  extending 
we  know  not  whither.  If  by  our  example  we  aid  others  in 
the  development  of  good  principles,  we  give  them  power 
to  do  good.  In  their  turn  they  exert  the  same  influence 
upon  others,  and  they  upon  still  others.  Thus  by  our 
unconscious  influence  thousands  may  be  blessed. 

Throw  a  pebble  into  the  lake,  and  a  wave  is  formed, 
and  another  and  another;  and  as  they  increase,  the  circle 
widens,  until  it  reaches  the  very  shore.  So  with  our 
influence.  Beyond  our  knowledge  or  control  it  tells  upon 
others  in  blessing  or  in  cursing. 

Character  is  power.  The  silent  witness  of  a  true, 
unselfish,  godly  life  carries  an  almost  irresistible  influence. 
By  revealing  in  our  own  life  the  character  of  Christ  we 
co-operate  with  Him  in  the  work  of  saving  souls.  It  is 
only  by  revealing  in  our  life  His  character  that  we  can 
co-operate  with  Him.  And  the  wider  the  sphere  of  our 
influence,  the  more  good  we  may  do.  When  those  who 
profess  to  serve  God  follow  Christ’s  example,  practising 
the  principles  of  the  law  in  their  daily  life;  when  every  act 
bears  witness  that  they  love  God  supremely  and  their 
neighbor  as  themselves,  then  will  the  church  have  power 
to  move  the  world. 

But  never  should  it  be  forgotten  that  influence  is  no 
less  a  power  for  evil.  To  lose  one’s  own  soul  is  a  terrible 
thing;  but  to  cause  the  loss  of  other  souls  is  still  more 
terrible.  That  our  influence  should  be  a  savor  of  death 
unto  death  is  a  fearful  thought;  yet  this  is  possible.  Many 
who  profess  to  gather  with  Christ  are  scattering  from  Him. 
This  is  why  the  church  is  so  weak.  Many  indulge  freely 


Talents 


34i 


in  criticism  and  accusing.  By  giving  expression  to  suspicion, 
jealousy,  and  discontent,  they  yield  themselves  as  instruments 
to  Satan.  Before  they  realize  what  they  are  doing,  the 
adversary  has  through  them  accomplished  his  purpose.  The 
impression  of  evil  has  been  made,  the  shadow  has  been  cast, 
the  arrows  of  Satan  have  found  their  mark.  Distrust, 
unbelief,  and  downright  infidelity  have  fastened  upon  those 
who  otherwise  might  have  accepted  Christ.  Meanwhile  the 
workers  for  Satan  look  complacently  upon  those  whom 
they  have  driven  to  skepticism,  and  who  are  now  hardened 
against  reproof  and  entreaty.  They  flatter  themselves  that 
in  comparison  with  these  souls  they  are  virtuous  and 
righteous.  They  do  not  realize  that  these  sad  wrecks  of 
character  are  the  work  of  their  own  unbridled  tongues  and 
rebellious  hearts.  It  is  through  their  influence  that  these 
tempted  ones  have  fallen. 

So  frivolity,  selfish  indulgence,  and  careless  indifference 
on  the  part  of  professed  Christians,  are  turning  away 
many  souls  from  the  path  of  life.  Many  there  are  who 
will  fear  to  meet  at  the  bar  of  God  the  results  of  their 
influence.  * 

It  is  only  through  the  grace  of  God  that  we  can  make 
a  right  use  of  this  endowment.  There  is  nothing  in  us  of 
ourselves  by  which  we  can  influence  others  for  good.  If 
we  realize  our  helplessness  and  our  need  of  divine  power, 
we  shall  not  trust  to  ourselves.  We  know  not  what  results 
a  day,  an  hour,  or  a  moment  may  determine,  and  never 
should  we  begin  the  day  without  committing  our  ways  to 
our  Heavenly  Father.  His  angels  are  appointed  to  watch 
over  us,  and  if  we  put  ourselves  under  their  guardianship, 
then  in  every  time  of  danger  they  will  be  at  our  right  hand. 
When  unconsciously  we  are  in  danger  of  exerting  a  wrong 
influence,  the  angels  will  be  by  our  side,  prompting  us  to  a 


342 


Christ's  Object  Lessons 


better  course,  choosing  our  words  for  us,  and  influencing  our 
actions.  Thus  our  influence  may  be  a  silent,  unconscious, 
but  mighty  power  in  drawing  others  to  Christ  and  the 
heavenly  world. 

TIME 

Our  time  belongs  to  God.  Every  moment  is  His,  and 
we  are  under  the  most  solemn  obligation  to  improve  it  to 
His  glory.  Of  no  talent  He  has  given  will  He  require  a 
more  strict  account  than  of  our  time. 

The  value  of  time  is  beyond  computation.  Christ 
regarded  every  moment  as  precious,  and  it  is  thus  that  we 
should  regard  it.  Life  is  too  short  to  be  trifled  away.  We 
have  but  a  few  days  of  probation  in  which  to  prepare  for 
eternity.  We  have  no  time  to  waste,  no  time  to  devote  to 
selfish  pleasure,  no  time  for  the  indulgence  of  sin.  It  is  now 
that  we  are  to  form  characters  for  the  future,  immortal  life. 
It  is  now  that  we  are  to  prepare  for  the  searching  Judgment. 

The  human  family  have  scarcely  begun  to  live  when 
they  begin  to  die,  and  the  world’s  incessant  labor  ends  in 
nothingness  unless  a  true  knowledge  in  regard  to  eternal 
life  is  gained.  The  man  who  appreciates  time  as  his  working 
day  will  fit  himself  for  a  mansion  and  for  a  life  that  is 
immortal.  It  is  well  that  he  was  born 

We  are  admonished  to  redeem  the  time.  But  time 
squandered  can  never  be  recovered.  We  can  not  call  back 
even  one  moment.  The  only  way  in  which  we  can  redeem 
our  time  is  by  making  the  most  of  that  which  remains,  by 
being  co-workers  with  God  in  His  great  plan  of  redemption. 

In  him  who  does  this,  a  transformation  of  character  takes 
place.  He  becomes  a  son  of  God,  a  member  of  the  royal 
family,  a  child  of  the  heavenly  King.  He  is  fitted  to  be 
the  companion  of  the  angels. 


Talents 


343 


Now  is  our  time  to  labor  for  the  salvation  of  our 
fellow-men.  There  are  some  who  think  that  if  they  give 
money  to  the  cause  of  Christ,  this  is  all  they  are  required 
to  do;  the  precious  time  in  which  they  might  do  personal 
service  for  Him  passes  unimproved.  But  it  is  the  privilege 
and  duty  of  all  who  have  health  and  strength  to  render  to 
God  active  service.  All  are  to  labor  in  winning  souls  to 
Christ.  Donations  of  money  can  not  take  the  place  of  this. 

Every  moment  is  freighted  with  eternal  consequences. 
We  are  to  stand  as  minute  men,  ready  for  service  at  a 
moment’s  notice.  The  opportunity  that  is  now  ours  to 
speak  to  some  needy  soul  the  word  of  life  may  never  offer 
again.  God  may  say  to  that  one,  “This  night  thy  soul 
shall  be  required  of  thee,”1  and  through  our  neglect  he 
may  not  be  ready.  In  the  great  Judgment-day,  how  shall 
we  render  our  account  to  God  ? 

Life  is  too  solemn  to  be  absorbed  in  temporal  and  earthly 
matters,  in  a  treadmill  of  care  and  anxiety  for  the  things 
that  are  but  an  atom  in  comparison  with  the  things  of 
eternal  interest.  Yet  God  has  called  us  to  serve  Him  in 
the  temporal  affairs  of  life.  Diligence  in  this  work  is  as 
much  a  part  of  true  religion  as  is  devotion.  The  Bible 
gives  no  indorsement  to  idleness.  It  is  the  greatest  curse 
that  afflicts  our  world.  Every  man  and  woman  who  is 
truly  converted  will  be  a  diligent  worker. 

Upon  the  right  improvement  of  our  time  depends  our 
success  in  acquiring  knowledge  and  mental  culture.  The 
cultivation  of  the  intellect  need  not  be  prevented  by  poverty, 
humble  origin,  or  unfavorable  surroundings.  Only  let  the 
moments  be  treasured.  A  few  moments  here  and  a  few 
there,  that  might  be  frittered  away  in  aimless  talk;  the 
morning  hours  so  often  wasted  in  bed;  the  time  spent  in 
traveling  on  trams  or  railway  cars,  or  waiting  at  the  station; 


Luke  12 : 20 


344 


Christ's  Object  Lessons 


the  moments  of  waiting  for  meals,  waiting  for  those  who  are 
tardy  in  keeping  an  appointment, —  if  a  book  were  kept  at 
hand,  and  these  fragments  of  time  were  improved  in  study, 
reading,  or  careful  thought,  what  might  not  be  accomplished. 
A  resolute  purpose,  persistent  industry,  and  careful  economy 
of  time,  will  enable  men  to  acquire  knowledge  and  mental 
discipline  which  will  qualify  them  for  almost  any  position 
of  influence  and  usefulness. 

It  is  the  duty  of  every  Christian  to  acquire  habits  of 
order,  thoroughness,  and  dispatch.  There  is  no  excuse  for 
slow  bungling  at  work  of  any  character.  When  one  is 
always  at  work,  and  the  work  is  never  done,  it  is  because 
mind  and  heart  are  not  put  into  the  labor.  The  one  who 
is  slow,  and  who  works  at  a  disadvantage,  should  realize 
that  these  are  faults  to  be  corrected.  He  needs  to  exercise 
his  mind  in  planning  how  to  use  the  time  so  as  to  secure 
the  best  results.  By  tact  and  method,  some  will  accomplish 
as  much  work  in  five  hours  as  another  does  in  ten.  Some 

v  •  m 

who  are  engaged  in  domestic  labor  are  always  at  work,  not 
because  they  have  so  much  to  do,  but  because  they  do  not 
plan  so  as  to  save  time.  By  their  slow,  dilatory  ways,  they 
make  much  work  out  of  very  little.  But  all  who  will,  may 
overcome  these  fussy,  lingering  habits.  In  their  work  let 
them  have  a  definite  aim.  Decide  how  long  a  time  is 
required  for  a  given  task,  and  then  bend  every  effort  toward 
accomplishing  the  work  in  the  given  time.  The  exercise 
of  the  will  power  will  make  the  hands  move  deftly. 

Through  lack  of  determination  to  take  themselves  in  hand 
and  reform,  persons  can  become  stereotyped  in  a  wrong 
course  of  action;  or  by  cultivating  their  powers  they  may 
acquire  ability  to  do  the  very  best  of  service.  Then  they 
will  find  themselves  in  demand  anywhere  and  everywhere. 
They  will  be  appreciated  for  all  that  they  are  worth. 


I 


T a  l  e  n  ts 


345 


By  many  children  and  youth,  time  is  wasted  that  might 
be  spent  in  carrying  home-burdens,  and  thus  showing  a 
loving  interest  in  father  and  mother.  The  youth  might  take 
upon  their  strong  young  shoulders  many  responsibilities 
which  some  one  must  bear. 

The  life  of  Christ  from  His  earliest  years  was  a  life  of 
earnest  activity.  He  lived  not  to  please  Himself.  He  was 
the  Son  of  the  infinite  God,  yet  He  worked  at  the  carpenter’s 
trade  with  His  father  Joseph.  His  trade  was  significant. 
He  had  come  into  the  world  as  the  character-builder,  and 
as  such  all  His  work  was  perfect.  Into  all  His  secular  labor 
He  brought  the  same  perfection  as  into  the  characters  He 
was  transforming  by  His  divine  power.  He  is  our  pattern. 

Parents  should  teach  their  children  the  value  and  right 
use  of  time.  Teach  them  that  to  do  something  which 
will  honor  God  and  bless  humanity  is  worth  striving  for. 
Even  in  their  early  years  they  can  be  missionaries  for  God. 

Parents  can  not  commit  a  greater  sin  than  by  allowing 
their  children  to  have  nothing  to  do.  The  children  soon 
learn  to  love  idleness, ,  and  they  grow  up  shiftless,  useless 
men  and  women.  When  they  are  old  enough  to  earn  their 
living,  and  find  employment,  they  work  in  a  lazy,  droning 
way,  yet  expect  to  be  paid  as  much  as  if  they  were  faithful. 
There  is  a  world-wide  difference  between  this  class  of  workers 
and  those  who  realize  that  they  must  be  faithful  stewards. 

Indolent,  careless  habits,  indulged  in  secular  work,  will 
be  brought  into  the  religious  life,  and  will  unfit  one  to  do 
any  efficient  service  for  God.  Many  who  through  diligent 
labor  might  have  been  a  blessing  to  the  world,  have  been 
ruined  through  idleness.  Lack  of  employment  and  of 
steadfast  purpose  opens  the  door  to  a  thousand  temptations. 
Evil  companions  and  vicious  habits  deprave  mind  and  soul, 
and  the  result  is  ruin  for  this  life  and  for  the  life  to  come. 


/ 


346  Christ's  Object  Lessons 

Whatever  the  line  of  work  in  which  we  engage,  the  word 
of  God  teaches  us  to  be  “not  slothful  in  business;  fervent  in 
spirit;  serving  the  Lord.”  “Whatsoever  thy  hand  findeth 
to  do,  do  it  with  thy  might,”  “knowing  that  of  the  Lord  ye 
shall  receive  the  reward  of  the  inheritance ;  for  ye  serve  the 
Lord  Christ.”1 

IIE  A  L  TH 

Health  is  a  blessing  of  which  few  appreciate  the  value; 
yet  upon  it  the  efficiency  of  our  mental  and  physical  powers 
largely  depends.  Our  impulses  and  passions  have  their  seat 
in  the  body,  and  it  must  be  kept  in  the  best  condition 
physically,  and  under  the  most  spiritual  influences,  in  order 
that  our  talents  may  be  put  to  the  highest  use. 

Anything  that  lessens  physical  strength  enfeebles  the 
mind,  and  makes  it  less  capable  of  discriminating  between 
right  and  wrong.  We  become  less  capable  of  choosing  the 
good,  and  have  less  strength  of  will  to  do  that  which  we 
know  to  be  right. 

The  misuse  of  our  physical  powers  shortens  the  period 
of  time  in  which  our  lives  can  be  used  for  the  glory  of 
God.  And  it  unfits  us  to  accomplish  the  work  God  has 
given  us  to  do.  By  allowing  ourselves  to  form  wrong 
habits,  by  keeping  late  hours,  by  gratifying  appetite  at  the 
expense  of  health,  we  lay  the  foundation  for  feebleness.  By 
neglecting  physical  exercise,  by  overworking  mind  or  body, 
we  unbalance  the  nervous  system.  Those  who  thus  shorten 
their  lives  and  unfit  themselves  for  service  by  disregarding 
nature’s  laws,  are  guilty  of  robbery  toward  God.  And  they 
are  robbing  their  fellow-men  also.  The  opportunity  of 
blessing  others,  the  very  work  for  which  God  sent  them 
into  the  world,  has  by  their  own  course  of  action  been  cut 
short.  And  they  have  unfitted  themselves  to  do  even  that 


1  Rom.  12:11;  Eccl.  9:10;  Col.  3:24 


Talents 


34  7 


which  in  a  briefer  period  of  time  they  might  have  accom¬ 
plished.  The  Lord  holds  us  guilty  when  by  our  injurious 
habits  we  thus  deprive  the  world  of  good. 

Transgression  of  physical  law  is  transgression  of  the 
moral  law;  for  God  is  as  truly  the  author  of  physical  laws 
as  He  is  the  author  of  the  moral  law.  His  law  is  written 


'He  that  received  the 
Jive  taients  went  and 
traded  with  the  same, 
and  made  them  other 
Jive  talents." 


348  Christ's  Object  Lessons 

with  His  own  finger  upon  every  nerve,  every  muscle,  every 
faculty,  which  has  been  entrusted  to  man.  And  every 
misuse  of  any  part  of  our  organism  is  a  violation  of  that  law. 

All  should  have  an  intelligent  knowledge  of  the  human 
frame,  that  they  may  keep  their  bodies  in  the  condition 
necessary  to  do  the  work  of  the  Lord.  The  physical  life 
is  to  be  carefully  preserved  and  developed,  that  through 
humanity  the  divine  nature  may  be  revealed  in  its  fulness. 
The  relation  of  the  physical  organism  to  the  spiritual  life  is 
one  of  the  most  important  branches  of  education.  It  should 
receive  careful  attention  in  the  home  and  in  the  school.  All 
need  to  become  acquainted  with  their  physical  structure 
and  the  laws  that  control  natural  life.  He  who  remains  in 
willing  ignorance  of  the  laws  of  his  physical  being,  and  who 
violates  them  through  ignorance,  is  sinning  against  God. 
All  should  place  themselves  in  the  best  possible  relation  to 
life  and  health.  Our  habits  should  be  brought  under  the 
control  of  a  mind  that  is  itself  under  the  control  of  God. 

‘‘Know  ye  not,”  says  the  apostle  Paul,  “that  your  body 
is  the  temple  of  the  Holy  Ghost  which  is  in  you,  which  ye 
have  of  God,  and  ye  are  not  your  own  ?  For  ye  are  bou  ght 
with  a  price;  therefore  glorify  God  in  your  body,  and  in 
your  spirit,  which  are  God’s.”1 

STRENG  TH 

We  are  to  love  God,  not  only  with  all  the  heart,  mind, 
and  soul,  but  with  all  the  strength.  This  covers  the  full, 
intelligent  use  of  the  physical  powers. 

Christ  was  a  true  worker  in  temporal  as  well  as 
in  spiritual  things,  and  into  all  His  work  He  bro  ught  a 
determination  to  do  His  Father’s  will.  The  things  of 
heaven  and  earth  are  more  closely  connected,  and  are  more 
directly  under  the  supervision  of  Christ,  than  many  realize. 


1 1  Cor.  6  :  19,  20 


Talents 


349 


It  was  Christ  who  planned  the  arrangement  for  the  first 
earthly  tabernacle.  He  gave  every  specification  in  regard 
to  the  building  of  Solomon’s  temple.  The  One  who  in  His 
earthly  life  worked  as  a  carpenter  in  the  village  of  Nazareth 
was  the  heavenly  architect  who  marked  out  the  plan  for 
the  sacred  building  where  His  name  was  to  be  honored. 

It  was  Christ  who  gave  to  the  builders  of  the  tabernacle 
wisdom  to  execute  the  most  skilful  and  beautiful  work¬ 
manship.  He  said,  “See,  I  have  called  by  name  Bezaleel 
the  son  of  Uri,  the  son  of  Hur,  of  the  tribe  of  Judah;  and 
I  have  filled  him  with  the  Spirit  of  God,  in  wisdom,  and  in 
understanding,  and  in  knowledge,  and  in  all  manner  of 
workmanship.  .  .  .  And  I,  behold,  I  have  given  with  him 

Aholiab,  the  son  of  Ahisamach,  of  the  tribe  of  Dan;  and  in 
the  hearts  of  all  that  are  wise-hearted  I  have  put  wisdom, 
that  they  may  make  all  that  I  have  commanded  thee.”1 

God  desires  that  His  workers  in  every  line  shall  look 
to  Him  as  the  Giver  of  all  they  possess.  All  right  inventions 
and  improvements  have  their  source  in  Him  who  is  wonderful 
in  counsel  and  excellent  in  working.  The  skilful  touch  of 
the  physician’s  hand,  his  power  over  nerve  and  muscle, 
his  knowledge  of  the  delicate  organism  of  the  body,  is  the 
wisdom  of  divine  power,  to  be  used  in  behalf  of  the  suffering. 
The  skill  with  which  the  carpenter  uses  the  hammer,  the 
strength  with  which  the  blacksmith  makes  the  anvil  ring, 
comes  from  God.  He  has  entrusted  men  with  talents,  and 
He  expects  them  to  look  to  Him  for  counsel.  Whatever  we 
do,  in  whatever  department  of  the  work  we  are  placed,  He 
desires  to  control  our  minds,  that  we  may  do  perfect  work. 

Religion  and  business  are  not  two  separate  things;  they 
are  one.  Bible  religion  is  to  be  interwoven  with  all  we  do  or 
say.  Divine  and  human  agencies  are  to  combine  in  temporal 
as  well  as  in  spiritual  achievements.  They  are  to  be  united 


1  Ex.  31 :  2-6 


350 


Christ's  Object  Lessons 


in  all  human  pursuits,  in  mechanical  and  agricultural  labors, 
in  mercantile  and  scientific  enterprises.  There  must  be 
co-operation  in  everything  embraced  in  Christian  activity. 

God  has  proclaimed  the  principles  on  which  alone  this 
co-operation  is  possible.  His  glory  must  be  the  motive  of 
all  who  are  laborers  together  with  Him.  All  our  work  is  to 
be  done  from  love  to  God,  and  in  accordance  with  His  will. 

It  is  just  as  essential  to  do  the  will  of  God  when  erecting 
a  building  as  when  taking  part  in  a  religious  service.  And 
if  the  workers  have  brought  the  right  principles  into  their 
own  character-making,  then  in  the  erection  of  every  building 
they  will  grow  in  grace  and  knowledge. 

But  God  will  not  accept  the  greatest  talents  or  the  most 
splendid  service  unless  self  is  laid  upon  the  altar,  a  living, 
consuming  sacrifice.  The  root  must  be  holy,  else  there  can 
be  no  fruit  acceptable  to  God. 

The  Lord  made  Daniel  and  Joseph  shrewd  managers. 
He  could  work  through  them  because  they  did  not  live  to 
please  their  own  inclination,  but  to  please  God. 

The  case  of  Daniel  has  a  lesson  for  us.  It  reveals  the 
fact  that  a  business  man  is  not  necessarily  a  sharp,  policy 
man.  He  can  be  instructed  by  God  at  every  step.  Daniel, 
while  prime  minister  of  the  kingdom  of  Babylon,  was  a 
prophet  of  God,  receiving  the  light  of  heavenly  inspiration. 
Worldly,  ambitious  statesmen  are  represented  in  the  word  of 
God  as  the  grass  that  groweth  up,  and  as  the  flower  of  the 
grass  that  fadeth.  Yet  the  Lord  desires  to  have  in  His 
service  intelligent  men,  men  qualified  for  various  lines  of 
work.  There  is  need  of  business  men  who  will  weave  the 
grand  principles  of  truth  into  all  their  transactions.  And 
their  talents  should  be  perfected  by  most  thorough  study 
and  training.  If  men  in  any  line  of  work  need  to  improve 
their  opportunities  to  become  wise  and  efficient,  it  is  those 


Talents 


351 


who  are  using  their  ability  in  building  up  the  kingdom  of 
God  in  our  world.  Of  Daniel  we  learn  that  in  all  his 
business  transactions,  when  subjected  to  the  closest  scrutiny, 
not  one  fault  or  error  could  be  found.  He  was  a  sample 
of  what  every  business  man  may  be.  His  history  shows 
what  may  be  accomplished  by  one  who  consecrates  the 
strength  of  brain  and  bone  and  muscle,  of  heart  and  life,  to 
the  service  of  God. 

atone  v 

God  also  entrusts  men  with  means.  He  gives  them 
power  to  get  wealth.  He  waters  the  earth  with  the  dews 
of  heaven,  and  with  the  showers  of  refreshing  rain.  He 
gives  the  sunlight,  which  warms  the  earth,  awakening  to 
life  the  things  of  nature,  and  causing  them  to  flourish  and 
bear  fruit.  And  He  asks  for  a  return  of  His  own. 

Our  money  has  not  been  given  us  that  we  might  honor 
and  glorify  ourselves.  As  faithful  stewards  we  are  to  use 
it  for  the  honor  and  glory  of  God.  Some  think  that  only 
a  portion  of  their  means  is  the  Lord’s.  When  they  have 
set  apart  a  portion  for  religious  and  charitable  purposes, 
they  regard  the  remainder  as  their  own,  to  be  used  as  they 
see  fit.  But  in  this  they  mistake.  All  we  possess  is  the 
Lord’s,  and  we  are  accountable  to  Him  for  the  use  we  make 
of  it.  In  the  use  of  every  penny  it  will  be  seen  whether  we 
love  God  supremely  and  our  neighbor  as  ourselves. 

Money  has  great  value,  because  it  can  do  great  good. 
In  the  hands  of  God’s  children  it  is  food  for  the  hungry, 
drink  for  the  thirsty,  and  clothing  for  the  naked.  It  is  a 
defense  for  the  oppressed,  and  a  means  of  help  to  the  sick. 
But  money  is  of  no  more  value  than  sand,  only  as  it  is  put 
to  use  in  providing  for  the  necessities  of  life,  in  blessing 
others,  and  advancing  the  cause  of  Christ. 


352  Christ's  Object  Lessons 

Hoarded  wealth  is  not  merely  useless,  it  is  a  curse.  In 
this  life  it  is  a  snare  to  the  soul,  drawing  the  affections  away 
from  the  heavenly  treasure.  In  the  great  day  of  God  its 
witness  to  unused  talents  and  neglected  opportunities  will 
condemn  its  possessor.  The  Scripture  says,  “Go  to  now,  ye 
rich  men,  weep  and  howl  for  your  miseries  that  shall  come 
upon  you.  Your  riches  are  corrupted,  and  your  garments 
are  motheaten.  Your  gold  and  silver  is  cankered;  and  the 
rust  of  them  shall  be  a  witness  against  you,  and  shall  eat 
your  flesh  as  it  were  fire.  Ye  have  heaped  treasure  together 
for  the  last  days.  Behold,  the  hire  of  the  laborers  who  have 
reaped  down  your  fields,  which  is  of  you  kept  back  by  fraud, 
crieth;  and  the  cries  of  them  which  have  reaped  are  entered 
into  the  ears  of  the  Lord  of  Sabaoth.”1 

But  Christ  sanctions  no  lavish  or  careless  use  of  means. 
His  lesson  in  economy,  “Gather  up  the  fragments  that 
remain,  that  nothing  be  lost,”2  is  for  all  His  followers.  He 
who  realizes  that  his  money  is  a  talent  from  God  will  use  it 
economically,  and  will  feel  it  a  duty  to  save,  that  he  may  give. 

The  more  means  we  expend  in  display  and  self-indulgence, 
the  less  we  can  have  to  feed  the  hungry  and  clothe  the  naked. 
Every  penny  used  unnecessarily  deprives  the  spender  of  a 
precious  opportunity  of  doing  good.  It  is  robbing  God  of 
the  honor  and  glory  which  should  flow  back  to  Him  through 
the  improvement  of  His  entrusted  talents. 

i 

KINDLY  IMPULSES  AND  AFFECTIONS 

Kindly  affections,  generous  impulses,  and  a  quick  appre¬ 
hension  of  spiritual  things,  are  precious  talents,  and  lay  their 
possessor  under  a  weighty  responsibility.  All  are  to  be  used 
in  God’s  service.  But  here  many  err.  Satisfied  with  the 
possession  of  these  qualities,  they  fail  to  bring  them  into 

1  James  5  1-4  * 


2John  6 :  12 


Talents 


353 


active  service  for  others.  They  flatter  themselves  that  if 
they  had  opportunity,  if  circumstances  were  favorable,  they 
would  do  a  great  and  good  work.  But  they  are  awaiting 
the  opportunity.  They  despise  the  narrowness  of  the  poor 
niggard  who  grudges  even  a  pittance  to  the  needy.  They 
see  that  he  is  living  for  self,  and  that  he  is  responsible  for  his 
misused  talents.  With  much  complacency  they  draw  the 
contrast  between  themselves  and  such  narrow-minded  ones, 
feeling  that  their  own  condition  is  much  more  favorable  than 
that  of  their  mean-souled  neighbors.  But  they  are  deceiving 
themselves.  The  mere  possession  of  unused  qualities  only 
increases  their  responsibility.  Those  who  possess  large 
affections  are  under  obligation  to  God  to  bestow  them,  not 
merely  on  their  friends,  but  on  all  who  need  their  help. 
Social  advantages  are  talents,  and  are  to  be  used  for  the 
benefit  of  all  within  reach  of  our  influence.  The  love  that 
gives  kindness  to  only  a  few  is  not  love,  but  selfishness.  It 
will  not  in  any  way  work  for  the  good  of  souls  or  the  glory 
of  God.  Those  who  thus  leave  their  Master’s  talents 
unimproved,  are  even  more  guilty  than  are  the  ones  for 
whom  they  feel  such  contempt.  To  them  it  will  be  said, 
Ye  knew  your  Master’s  will,  but  did  it  not. 

TALENTS  MULTIPLIED  BY  USE 

Talents  used  are  talents  multiplied.  Success  is  not  the 
result  of  chance  or  of  destiny;  it  is  the  outworking  of  God’s 
own  providence,  the  reward  of  faith  and  discretion,  of  virtue 
and  persevering  effort.  The  Lord  desires  us  to  use  every 
gift  we  have;  and  if  we  do  this,  we  shall  have  greater  gifts 
to  use.  He  does  not  supernaturally  endow  us  with  the 
qualifications  we  lack;  but  while  we  use  that  which  we  have, 
He  will  work  with  us  to  increase  and  strengthen  every 


354  Christ's  Object  Lessons 

faculty.  By  every  whole-hearted,  earnest  sacrifice  for  the 
Master’s  service,  our  powers  will  increase.  While  we  yield 
ourselves  as  instruments  for  the  Holy  Spirit’s  working,  the 
grace  of  God  works  in  us  to  deny  old  inclinations,  to  over¬ 
come  powerful  propensities,  and  to  form  new  habits.  As  we 
cherish  and  obey  the  promptings  of  the  Spirit,  our  hearts  are 
enlarged  to  receive  more  and  more  of  His  power,  and  to  do 
more  and  better  work.  Dormant  energies  are  aroused,  and 
palsied  faculties  receive  new  life. 

The  humble  worker  who  obediently  responds  to  the  call 
of  God  may  be  sure  of  receiving  divine  assistance.  To 
accept  so  great  and  holy  a  responsibility  is  itself  elevating 
to  the  character.  It  calls  into  action  the  highest  mental  and 
spiritual  powers,  and  strengthens  and  purifies  the  mind  and 
heart.  Through  faith  in  the  power  of  God,  it  is  wonderful 
how  strong  a  weak  man  may  become,  how  decided  his  efforts, 
how  prolific  of  great  results.  He  who  begins  with  a  little 
knowledge,  in  a  humble  way,  and  tells  what  he  knows,  while 
seeking  diligently  for  further  knowledge,  will  find  the  whole 
heavenly  treasure  awaiting  his  demand.  The  more  he  seeks 
to  impart  light,  the  more  light  he  will  receive.  The  more 
one  tries  to  explain  the  word  of  God  to  others,  with  a  love 
for  souls,  the  plainer  it  becomes  to  himself.  The  more  we 
use  our  knowledge  and  exercise  our  powers,  the  more 
knowledge  and  •  power  we  shall  have. 

Every  effort  made  for  Christ  will  react  in  blessing  upon 
ourselves.  If  we  use  our  means  for  His  glory,  He  will  give 
us  more.  As  we  seek  to  win  others  to  Christ,  bearing  the 
burden  of  souls  in  our  prayers,  our  own  hearts  will  throb  with 
the  quickening  influence  of  God’s  grace;  our  own  affections 
will  glow  with  more  divine  fervor;  our  whole  Christian  life 
will  be  more  of  a  reality,  more  earnest,  more  prayerful. 

The  value  of  man  is  estimated  in  heaven  according  to 


Talents 


355 


the  capacity  of  the  heart  to  know  God.  This  knowledge 
is  the  spring  from  which  flows  all  power.  God  created 
man,  that  every  faculty  might  be  the  faculty  of  the  divine 
mind;  and  He  is  ever  seeking  to  bring  the  human  mind 
into  association  with  the  divine.  He  offers  us  the  privilege 
of  co-operation  with  Christ  in  revealing  His  grace  to  the 
world,  that  we  may  receive  increased  knowledge  of  heavenly 
things.  Looking  unto  Jesus  we  obtain  brighter  and  more 
distinct  views  of  God,  and  by  beholding  we  become  changed. 
Goodness,  love  for  our  fellow-men,  becomes  our  natural 
instinct.  We  develop  a  character  which  is  the  counterpart 
of  the  divine  character.  Growing  into  His  likeness,  we 
enlarge  our  capacity  for  knowing  God.  More  and  more 
we  enter  into  fellowship  with  the  heavenly  world,  and  we 
have  continually  increasing  power  to  receive  the  riches  of 
the  knowledge  and  wisdom  of  eternity. 

THE  ONE  TALENT 

The  man  who  received  the  one  talent  “went  and  digged 
in  the  earth,  and  hid  his  lord’s  money.” 

It  was  the  one  with  the  smallest  gift  who  left  his  talent 
unimproved.  In  this  is  given  a  warning  to  all  who  feel 
that  the  smallness  of  their  endowments  excuses  them  from 
service  for  Christ.  If  they  could  do  some  great  thing,  how 
gladly  would  they  undertake  it;  but  because  they  can  serve 
only  in  little  things,  they  think  themselves  justified  in  doing 
nothing.  In  this  they  err.  The  Lord  in  His  distribution 
of  gifts  is  testing  character.  The  man  who  neglected  to 
improve  his  talent  proved  himself  an  unfaithful  servant. 
Had  he  received  five  talents,  he  would  have  buried  them 
as  he  buried  the  one.  His  misuse  of  the  one  talent  showed 
that  he  despised  the  gifts  of  heaven. 


356  Christ's  Object  Lessons 

“He  that  is  faithful  in  that  which  is  least  is  faithful 
also  in  much.”1  The  importance  of  the  little  things  is 
often  underrated  because  they  are  small;  but  they  supply 
much  of  the  actual  discipline  of  life.  There  are  really  no 
non-essentials  in  the  Christian’s  life.  Our  character-building 
will  be  full  of  peril  while  we  underrate  the  importance  of 
the  little  things. 

“He  that  is  unjust  in  the  least  is  unjust  also  in  much.” 
By  unfaithfulness  in  even  the  smallest  duties,  man  robs  his 
Maker  of  the  service  which  is  His  due.  This  unfaithfulness 
reacts  upon  himself.  He  fails  of  gaining  the  grace,  the 
power,  the  force  of  character  which  may  be  received  through 
an  unreserved  surrender  to  God.  Living  apart  from  Christ 
he  is  subject  to  Satan’s  temptations,  and  he  makes  mistakes 
in  his  work  for  the  Master.  Because  he  is  not  guided  by 
right  principles  in  little  things,  he  fails  to  obey  God  in  the 
great  matters  which  he  regards  as  his  special  work.  The 
defects  cherished  in  dealing  with  life’s  minor  details  pass 
into  more  important  affairs.  He  acts  on  the  principles  to 
which  he  has  accustomed  himself.  Thus  actions  repeated 
form  habits,  habits  form  character,  and  by  the  character  our 
destiny  for  time  and  for  eternity  is  decided. 

Only  by  faithfulness  in  the  little  things  can  the  soul  be 
trained  to  act  with  fidelity  under  larger  responsibilities.  God 
brought  Daniel  and  his  fellows  into  connection  with  the 
great  men  of  Babylon,  that  these  heathen  men  might  become 
acquainted  with  the  principles  of  true  religion.  In  the  midst 
of  a  nation  of  idolaters,  Daniel  was  to  represent  the  character 
of  God.  How  did  he  become  fitted  for  a  position  of  so 
great  trust  and  honor?  It  was  his  faithfulness  in  the  little 
things  that  gave  complexion  to  his  whole  life.  He  honored 
God  in  the  smallest  duties,  and  the  Lord  co-operated  with 
him.  To  Daniel  and  his  companions  God  gave  “knowledge 


1Luke  16  :  10 


Talents 


35; 

and  skill  in  all  learning  and  wisdom;  and  Daniel  had 
understanding  in  all  visions  and  dreams.”1 

As  God  called  Daniel  to  witness  for  Him  in  Babylon, 
so  He  calls  us  to  be  His  witnesses  in  the  world  to-day.  In 
the  smallest  as  well  as  the  largest  affairs  of  life  He  desires 
us  to  reveal  to  men  the  principles  of  His  kingdom. 


"The  man  who  received  the  one  talent  'went  and  digged 
in  the  earth,  and  hid  his  lord's  money.'  ” 


Christ  in  His  life  on  earth  taught  the  lesson  of  careful 
attention  to  the  little  things.  The  great  work  of  redemption 
weighed  continually  upon  His  soul.  As  He  was  teaching 
and  healing,  all  the  energies  of  mind  and  body  were  taxed 
to  the  utmost;  yet  He  noticed  the  most  simple  things  in 
life  and  in  nature.  His  most  instructive  lessons  were  those 
in  which  by  the  simple  things  of  nature  He  illustrated  the 


1  Dan.  1  : 17 


3  5^  Christ's  Object  Lessons 

great  truths  of  the  kingdom  of  God.  He  did  not  overlook 
the  necessities  of  the  humblest  of  His  servants.  His  ear 
heard  every  cry  of  need.  He  was  awake  to  the  touch  of 
the  afflicted  woman  in  the  crowd;  the  very  slightest  touch 
of  faith  brought  a  response.  When  He  raised  from  the 
dead  the  daughter  of  Jairus,  He  reminded  her  parents  that 
she  must  have  something  to  eat.  When  by  His  own  mighty 
power  He  rose  from  the  tomb,  He  did  not  disdain  to  fold 
and  put  carefully  in  the  proper  place  the  grave-clothes  in 
which  He  had  been  laid  away. 

The  work  to  which  as  Christians  we  are  called  is  to 
co-operate  with  Christ  for  the  salvation  of  souls.  This  work 
we  have  entered  into  covenant  with  Him  to  do.  To  neglect 
the  work  is  to  prove  disloyal  to  Christ.  But  in  order  to 
accomplish  this  work,  we  must  follow  His  example  of  faithful, 
conscientious  attention  to  the  little  things.  This  is  the  secret 
of  success  in  every  line  of  Christian  effort  and  influence. 

The  Lord  desires  His  people  to  reach  the  highest  round 
of  the  ladder,  that  they  may  glorify  Him  by  possessing  the 
ability  He  is  willing  to  bestow.  Through  the  grace  of  God 
every  provision  has  been  made  for  us  to  reveal  that  we  act 
upon  better  plans  than  those  upon  which  the  world  acts. 
We  are  to  show  a  superiority  in  intellect,  in  understanding, 
in  skill  and  knowledge,  because  we  believe  in  God  and  in 
His  power  to  work  upon  human  hearts. 

But  those  who  have  not  a  large  endowment  of  gifts 
need  not  become  discouraged.  Let  them  use  what  they 
have,  faithfully  guarding  every  weak  point  in  their  characters, 
seeking  by  divine  grace  to  make  it  strong.  Into  every  action 
of  life  we  are  to  weave  faithfulness  and  loyalty,  cultivating 
the  attributes  that  will  enable  us  to  accomplish  the  work. 

Habits  of  negligence  should  be  resolutely  overcome. 
Many  think  it  a  sufficient  excuse  for  the  grossest  errors  to 


Talents 


359 


plead  forgetfulness.  But  do  they  not,  as  well  as  others, 
possess  intellectual  faculties?  Then  they  should  discipline 
their  minds  to  be  retentive.  It  is  a  sin  to  forget,  a  sin  to  be 
negligent.  If  you  form  a  habit  of  negligence,  you  may 
neglect  your  own  soul’s  salvation,  and  at  last  find  that  you 
are  unready  for  the  kingdom  of  God. 

Great  truths  must  be  brought  into  little  things.  Practical 
religion  is  to  be  carried  into  the  lowly  duties  of  daily  life. 
The  greatest  qualification  for  any  man  is  to  obey  implicitly 
the  word  of  the  Lord. 

Because  they  are  not  connected  with  some  directly 
religious  work,  many  feel  that  their  lives  are  useless;  that 
they  are  doing  nothing  for  the  advancement  of  God’s 
kingdom.  But  this  is  a  mistake.  If  their  work  is  that 
which  some  one  must  do,  they  should  not  accuse  themselves 
of  uselessness  in  the  great  household  of  God.  The  humblest 
duties  are  not  to  be  ignored.  Any  honest  work  is  a  blessing, 
and  faithfulness  in  it  may  prove  a  training  for  higher  trusts. 

However  lowly,  any  work  done  for  God  with  a  full 
surrender  of  self,  is  as  acceptable  to  Him  as  the  highest 
service.  No  offering  is  small  that  is  given  with  true-hearted¬ 
ness  and  gladness  of  soul. 

Wherever  wre  may  be,  Christ  bids  us  take  up  the  duty 

that  presents  itself.  If  this  is  in  the  home,  take  hold  willingly 

and  earnestly  to  make  home  a  pleasant  place.  If  you  are 

a  mother,  train  your  children  for  Christ.  This  is  as  verily  a 

* 

work  for  God  as  is  that  of  the  minister  in  the  pulpit.  If  your 
duty  is  in  the  kitchen,  seek  to  be  a  perfect  cook.  Prepare 
food  that  will  be  healthful,  nourishing,  and  appetizing.  And 
as  you  employ  the  best  ingredients  in  preparing  food, 
remember  that  you  are  to  give  your  mind  the  best  thoughts. 
If  it  is  your  work  to  till  the  soil,  or  to  engage  in  any  other 
trade  or  occupation,  make  a  success  of  the  present  duty. 


360  Christ's  Object  Lessons 

1 

Put  your  mind  on  what  you  are  doing.  In  all  your  work 
represent  Christ.  Do  as  He  would  do  in  your  place. 

However  small  your  talent,  God  has  a  place  for  it. 
That  one  talent,  wisely  used,  will  accomplish  its  appointed 
work.  By  faithfulness  in  little  duties,  we  are  to  work  on 
the  plan  of  addition,  and  God  will  work  for  us  on  the  plan 
of  multiplication.  These  littles  will  become  the  most  precious 
influences  in  His  work. 

Let  a  living  faith  run  like  threads  of  gold  through  the 
performance  of  even  the  smallest  duties.  Then  all  the  daily 
work  will  promote  Christian  growth.  There  will  be  a 
continual  looking  unto  Jesus.  Love  for  Him  will  give  vital 
force  to  everything  that  is  undertaken.  Thus  through  the 
right  use  of  our  talents,  we  may  link  ourselves  by  a  golden 
chain  to  the  higher  world.  This  is  true  sanctification;  for 
sanctification  consists  in  the  cheerful  performance  of  daily 
duties  in  perfect  obedience  to  the  will  of  God. 

But  many  Christians  are  waiting  for  some  great  work  to 
be  brought  to  them.  Because  they  can  not  find  a  place  large 
enough  to  satisfy  their  ambition,  they  fail  to  perform  faithfully 
the  common  duties  of  life.  These  seem  to  them  uninteresting. 
Day  by  day  they  let  slip  opportunities  for  showing  their 
faithfulness  to  God.  While  they  are  waiting  for  some  great 
work,  life  passes  away,  its  purposes  unfulfilled,  its  work 

unaccomplished. 

« 

THE  TALENTS  RETURNED 

“After  a  long  time  the  lord  of  those  servants  cometh,  and 
reckoneth  with  them.”  When  the  Lord  takes  account  of 
His  servants,  the  return  from  every  talent  will  be  scrutinized. 
The  work  done  reveals  the  character  of  the  worker. 

Those  who  have  received  the  five  and  the  two  talents 
return  to  the  Lord  the  entrusted  gifts  with  their  increase, 


Talents 


361 


In  doing  this  they  claim  no  merit  for  themselves.  Their 
talents  are  those  that  have  been  delivered  to  them;  they  have 
gained  other  talents,  but  there  could  have  been  no  gain 
without  the  deposit.  They  see  that  they  have  done  only 
their  duty.  The  capital  was  the  Lord’s;  the  improvement 
is  His.  Had  not  the  Saviour  bestowed  upon  them  His  love 
and  grace,  they  would  have  been  bankrupt  for  eternity. 

But  when  the  Master  receives  the  talents,  He  approves 
and  rewards  the  workers  as  though  the  merit  were  all  their 
own.  His  countenance  is  full  of  joy  and  satisfaction.  He 
is  filled  with  delight  that  He  can  bestow  blessings  upon 
them.  For  every  service  and  every  sacrifice  He  requites 
them,  not  because  it  is  a  debt  He  owes,  but  because  His 
heart  is  overflowing  with  love  and  tenderness. 

“Well  done,  thou  good  and  faithful  servant,”  He  says; 
“thou  hast  been  faithful  over  a  few  things,  I  will  make  thee 
ruler  over  many  things;  enter  thou  into  the  joy  of  thy  Lord.” 

It  is  the  faithfulness,  the  loyalty  to  God,  the  loving 
service,  that  wins  the  divine  approval.  Every  impulse  of  the 
Holy  Spirit  leading  men  to  goodness  and  to  God,  is  noted  in 
the  books  of  heaven,  and  in  the  day  of  God  the  workers 
through  whom  He  has  wrought  will  be  commended. 

They  will  enter  into  the  joy  of  the  Lord  as  they  see  in 
His  kingdom  those  who  have  been  redeemed  through  their 
instrumentality.  And  they  are  privileged  to  participate  in 
His  work  there,  because  they  have  gained  a  fitness  for  it 
by  participation  in  His  work  here.  What  we  shall  be  in 
heaven  is  the  reflection  of  what  we  are  now  in  character 
and  holy  service.  Christ  said  of  Himself,  “The  Son  .  of  man 
came  not  to  be  ministered  unto,  but  to  minister.”1  This,  His 
work  on  earth,  is  His  work  in  heaven.  And  our  reward  for 
working  with  Christ  in  this  world  is  the  greater  power  and 
wider  privilege  of  working  with  Him  in  the  world  to  come, 

1  Matt.  20 :  28 


362  Christ's  Object  Lessons 

“Then  he  which  had  received  the  one  talent  came  and 
said,  Lord,  I  knew  thee  that  thou  art  an  hard  man,  reaping 
where  thou  hast  not  sown,  and  gathering  where  thou  hast 
not  strewed;  and  I  was  afraid,  and  went  and  hid  thy  talent 
in  the  earth;  lo,  there  thou  hast  that  is  thine.” 

Thus  men  excuse  their  neglect  of  God’s  gifts.  They 
look  upon  God  as  severe  and  tyrannical,  as  watching  to  spy 
out  their  mistakes  and  visit  them  with  judgments.  They 
charge  Him  with  demanding  what  He  has  never  given,  with 
reaping  where  He  has  not  sown. 

There  are  many  who  in  their  hearts  charge  God  with 
being  a  hard  master  because  He  claims  their  possessions 
and  their  service.  But  we  can  bring  to  God  nothing  that 
is  not  already  His.  “All  things  come  of  Thee,”  said  King 
David;  “and  of  Thine  own  have  we  given  Thee.”1  All 
things  are  God’s,  not  only  by  creation,  but  by  redemption. 
All  the  blessings  of  this  life  and  of  the  life  to  come,  are 
delivered  to  us  stamped  with  the  cross  of  Calvary.  Therefore 
the  charge  that  God  is  a  hard  master,  reaping  where  He 
has  not  sown,  is  false. 

The  master  does  not  deny  the  charge  of  the  wicked 
servant,  unjust  as  it  is;  but  taking  him  on  his  own  ground 
he  shows  that  his  conduct  is  without  excuse.  Ways  and 
means  had  been  provided  whereby  the  talent  might  have 
been  improved  to  the  owner’s  profit.  “Thou  oughtest,”  he 
said,  “to  have  put  my  money  to  the  exchangers,  and  then 
at  my  coming  I  should  have  received  mine  own  with  usury.” 

Our  Heavenly  Father  requires  no  more  nor  less  than 
He  has  given  us  ability  to  do.  He  lays  upon  His  servants 
no  burdens  that  they  are  not  able  to  bear.  “He  knoweth 
our  frame;  He  remembereth  that  we  are  dust.”2  All  that 
He  claims  from  us  we  through  divine  grace  can  render. 

“Unto  whomsoever  much  is  given,  of  him  shall  be  much 


1  x  Chron.  29 : 14 


2  Ps.  103  : 14 


Talents 


363 


required.”1  We  shall  individually  be  held  responsible  for 
doing  one  jot  less  than  we  have  ability  to  do.  The  Lord 
measures  with  exactness  every  possibility  for  service.  The 
unused  capabilities  are  as  much  brought  into  account  as 
are  those  that  are  improved.  For  all  that  we  might 
beoome  through  the  right  use  of  our  talents  God  holds  us 
responsible.  We  shall  be  judged  according  to  what  we 
ought  to  have  done,  but  did  not  accomplish  because  we  did 
not  use  our  powers  to  glorify  God.  Even  if  we  do  not  lose 
our  souls,  we  shall  realize  in  eternity  the  result  of  our  unused 
talents.  For  all  the  knowledge  and  ability  that  we  might 
have  gained  and  did  not,  there  will  be  an  eternal  loss. 

But  when  we  give  ourselves  wholly  to  God,  and  in  our 
work  follow  His  directions,  He  makes  Himself  responsible 
for  its  accomplishment.  He  would  not  have  us  conjecture 
as  to  the  success  of  our  honest  endeavors.  Not  once 
should  we  even  think  of  failure.  We  are  to  co-operate 
with  One  who  knows  no  failure. 

We  should  not  talk  of  our  own  weakness  and  inability. 
This  is  a  manifest  distrust  of  God,  a  denial  of  His  word. 
When  we  murmur  because  of  our  burdens,  or  refuse  the 
responsibilities  He  calls  upon  us  to  bear,  we  are  virtually 
saying  that  He  is  a  hard  master,  that  He  requires  what  He 
has  not  given  us  power  to  do. 

The  spirit  of  the  slothful  servant  we  are  often  fain  to 
call  humility.  But  true  humility  is  widely  different.  To  be 
clothed  with  humility  does  not  mean  that  we  are  to  be  dwarfs 
in  intellect,  deficient  in  aspiration,  and  cowardly  in  our  lives, 
shunning  burdens  lest  we  fail  to  carry  them  successfully. 
Real  humility  fulfils  God’s  purposes  by  depending  upon 
His  strength. 

God  works  by  whom  He  will.  He  sometimes  selects 
the  humblest  instrument  to  do  the  greatest  work;  for  His 

1  Luke  12  .-48 


1 


3^4 


Christ's  Object  Lessons 


power  is  revealed  through  the  weakness  of  men.  We  have 
our  standard,  and  by  it  we  pronounce  one  thing  great  and 
another  small;  but  God  does  not  estimate  according  to  our 
rule.  We  are  not  to  suppose  that  what  is  great  to  us  must 
be  great  to  God,  or  that  what  is  small  to  us  must  be  small 
to  Him.  It  does  not  rest  with  us  to  pass  judgment  on  our 
talents  or  to  choose  our  work.  We  are  to  take  up  the 
burdens  that  God  appoints,  bearing  them  for  His  sake, 
and  ever  going  to  Him  for  rest.  Whatever  our  work,  God 
is  honored  by  whole-hearted,  cheerful  service.  He  is  pleased 
when  we  take  up  our  duties  with  gratitude,  rejoicing  that 
we  are  accounted  worthy  to  be  co-laborers  with  Him. 

THE  TALENT  REMOVED 

Upon  the  slothful  servant  the  sentence  was,  “Take 
therefore  the  talent  from  him,  and  give  it  unto  him  which 
hath  ten  talents.”  Here,  as  in  the  reward  of  the  faithful 
worker,  is  indicated,  not  merely  the  reward  at  the  final 
Judgment,  but  the  gradual  process  of  retribution  in  this  life. 
As  in  the  natural,  so  in  the  spiritual  world:  every  power 
unused  will  weaken  and  decay.  Activity  is  the  law  of  life; 
idleness  is  death.  “The  manifestation  of  the  Spirit  is  given 
to  every  man  to  profit  withal.”1  Employed  to  bless  others, 
his  gifts  increase.  Shut  up  to  self-serving,  they  diminish, 
and  are  finally  withdrawn.  He  who  refuses  to  impart  that 
which  he  has  received,  will  at  last  find  that  he  has  nothing 
to  give.  He  is  consenting  to  a  process  that  surely  dwarfs 
and  finally  destroys  the  faculties  of  the  soul. 

Let  none  suppose  that  they  can  live  a  life  of  selfishness, 
and  then,  having  served  their  own  interests,  enter  into  the 
joy  of  their  Lord.  In  the  joy  of  unselfish  love  they  could 
not  participate.  They  would  not  be  fitted  for  the  heavenly 


1  x  Cor.  12  :  7 


Talents 


365 


courts.  They  could  not  appreciate  the  pure  atmosphere  of 
love  that  pervades  heaven.  The  voices  of  the  angels  and 
the  music  of  their  harps  would  not  satisfy  them.  To  their 
minds  the  science  of  heaven  would  be  as  an  enigma. 

In  the  great  Judgment-day  those  who  have  not  worked 
for  Christ,  those  who  have  drifted  along,  carrying  no 
responsibility,  thinking  of  themselves,  pleasing  themselves, 
will  be  placed  by  the  Judge  of  all  the  earth  with  those  who 
did  evil.  They  receive  the  same  condemnation. 

Many  who  profess  to  be  Christians  neglect  the  claims  of 
God,  and  yet  they  do  not  feel  that  in  this  there  is  any  wrong. 
They  know  that  the  blasphemer,  the  murderer,  the  adulterer, 
deserves  punishment;  but  as  for  them,  they  enjoy  the  services 
of  religion.  They  love  to  hear  the  gospel  preached,  and 
therefore  they  think  themselves  Christians.  Though  they 
have  spent  their  lives  in  caring  for  themselves,  they  will  be  as 
much  surprised  as  was  the  unfaithful  servant  in  the  parable 
to  hear  the  sentence,  “Take  the  talent  from  him.”  Like  the 
Jews,  they  mistake  the  enjoyment  of  their  blessings  for  the 
use  they  should  make  of  them. 

Many  who  excuse  themselves  from  Christian  effort  plead 
their  inability  for  the  work.  But  did  God  make  them  so 
incapable?  No,  never.  This  inability  has  been  produced  by 
their  own  inactivity,  and  perpetuated  by  their  deliberate 
choice.  Already,  in  their  own  characters,  they  are  realizing 
the  result  of  the  sentence,  “Take  the  talent  from  him.” 
The  continual  misuse  of  their  talents  will  effectually  quench 
for  them  the  Holy  Spirit,  which  is  the  only  light.  The 
sentence,  “Cast  ye  the  unprofitable  servant  into  outer  dark¬ 
ness,”  sets  Heaven’s  seal  to  the  choice  which  they  themselves 
have  made  for  eternity. 


“Friends  by  the  Mammon  of 
U  n  righ  teousnes  s” 

HRIST'S  coming  was  at  a  time  of  intense  worldliness. 

Men  were  subordinating  the  eternal  to  the  temporal,  the 
claims  of  the  future  to  the  affairs  of  the  present.  They  were 
mistaking  phantoms  for  realities,  and  realities,  for  phantoms. 
They  did  not  by  faith  behold  the  unseen  world.  Satan 
presented  before  them  the  things  of  this  life  as  all-attractive 
and  all-absorbing,  and  they  gave  heed  to  his  temptations. 

Christ  came  to  change  this  order  of  things.  He  sought 
to  break  the  spell  by  which  men  were  infatuated  and  ensnared. 
In  His  teaching  He  sought  to  adjust  the  claims  of  heaven 
and  earth,  to  turn  men’s  thoughts  from  the  present  to  the 
future.  From  their  pursuit  of  the  things  of  time,  He  called 
them  to  make  provision  for  eternity. 

“There  was  a  certain  rich  man,”  He  said,  “which  had  a 
steward;  and  the  same  was  accused  unto  him  that  he  had 
wasted  his  goods.”  The  rich  man  had  left  all  his  posses¬ 
sions  in  the  hands  of  this  servant ;  but  the  servant  was 


(366) 


Based  on  Luke  16 : 1-9 


“  T  h  e  M  a  m  mo  n  of  Unrighteousness ”  367 

unfaithful,  and  the  master  was  convinced  that  he  was  being 
systematically  robbed.  He  determined  to  retain  him  no 
longer  in  his  service,  and  he  called  for  an  investigation  of 
his  accounts.  “How  is  it,”  he  said,  ‘‘that  I  hear  this  of  thee? 
Give  an  account  of  thy  stewardship;  for  thou  mayest  be  no 
longer  steward.” 

With  the  prospect  of  discharge  before  him,  the  steward 
saw  three  paths  open  to  his  choice.  He  must  labor,  beg,  or 
starve.  And  he  said  within  himself,  “What  shall  I  do?  for 
my  lord  taketh  away  from  me  the  stewardship:  I  can  not 
dig;  to  beg  I  am  ashamed.  I  am  resolved  what  to  do,  that, 
when  I  am  put  out  of  the  stewardship,  they  may  receive  me 
into  their  houses.  So  he  called  every  one  of  his  lord’s 
debtors  unto  him,  and  said  unto  the  first,  How  much  owest 
thou  unto  my  lord?  And  he  said,  An  hundred  measures  of 
oil.  And  he  said  unto  him,  Take  thy  bill,  and  sit  down 
quickly,  and  write  fifty.  Then  said  he  to  another,  And  how 
much  owest  thou?  And  he  said,  An  hundred  measures  of 
wheat.  And  he  said  unto  him,  Take  thy  bill,  and  write 
fourscore.” 

This  unfaithful  servant  made  others  sharers  with  him  in 
his  dishonesty.  He  defrauded  his  master  to  advantage  them, 
and  by  accepting  this  advantage  they  placed  themselves  under 
obligation  to  receive  him  as  a  friend  into  their  homes. 

“And  the  lord  commended  the  unjust  steward,  because 
he  had  done  wisely.”  The  worldly  man  praised  the  sharp¬ 
ness  of  the  man  who  had  defrauded  him.  But  the  rich 
man’s  commendation  was  not  the  commendation  of  God. 

Christ  did  not  commend  the  unjust  steward,  but  He 
made  use  of  a  well-known  occurrence  to  illustrate  the  lesson 
He  desired  to  teach.  “Make  to  yourselves  friends  by  means 
of  the  mammon  of  unrighteousness,”  He  said,  “that  when  it 
shall  fail,  they  may  receive  you  into  the  eternal  tabernacles.”1 


*r.  v. 


368 


Christ's  Object  Lessons 


The  Saviour  had  been  censured  by  the  Pharisees  for 
mingling  with  publicans  and  sinners;  but  His  interest  in 
them  was  not  lessened,  nor  did  His  efforts  for  them  cease. 
He  saw  that  their  employment  brought  them  into  temptation. 
They  were  surrounded  by  enticements  to  evil.  The  first 
wrong  step  was  easy,  and  the  descent  was  rapid  to  greater 
dishonesty  and  increased  crimes.  Christ  was  seeking  by 
every  means  to  win  them  to  higher  aims  and  nobler  principles. 
This  purpose  He  had  in 
mind  in  the  story  of 
the  unfaithful  steward. 

There  had  been  among 
the  publicans  just  such 
a  case  as  that  repre¬ 
sented  in  the  parable, 
and  in  Christ’s  descrip¬ 
tion  they  recognized 
their  own  practises. 

Their  attention  was 
arrested,  and  from  the 
picture  of  their  own 
dishonest  practises 
many  of  them  learned 
a  lesson  of  spiritual 
truth. 

The  parable  was, 
however,  spoken  directly 
to  the  disciples.  To  them  first 
the  leaven  of  truth  was  imparted, 
and  through  them  it  was  to  reach  others.  Much  of  Christ’s 
teaching  the  disciples  did  not  at  first  understand,  and  often 
His  lessons  seemed  to  be  almost  forgotten.  But  under  the 
influence  of  the  Holy  Spirit  these  truths  were  afterward 


“ How  is  it  that  I  hear  this  of  thee  ? 
Give  an  account  of  thy  stewardship ; 
for  thou  mayest  be  no  longer  steward. 


“The  M  a  m  nton  of  U  n  r  i  gh  teousness ”  369 

revived  with  distinctness,  and  through  the  disciples  they 
were  brought  vividly  before  the  new  converts  who  were 
added  to  the  church. 

And  the  Saviour  was  speaking  also  to  the  Pharisees. 
He  did  not  relinquish  the  hope  that  they  would  perceive 
the  force  of  His  words.  Many  had  been  deeply  convicted, 
and  as  they  should  hear  the  truth  under  the  dictation  of  the 
Holy  Spirit,  not  a  few  would  become  believers  in  Christ. 

The  Pharisees  had  tried  to  bring  Christ  into  disrepute 
by  accusing  Him  of  mingling  with  publicans  and  sinners. 
Now  He  turns  the  rebuke  on  these  accusers.  The  scene 
known  to  have  taken  place  among  the  publicans,  He  holds 
up  before  the  Pharisees,  both  as  representing  their  course  of 
action,  and  as  showing  the  only  way  in  which  they  can 
redeem  their  errors. 

To  the  unfaithful  steward  his  lord’s  goods  had  been 
entrusted  for  benevolent  purposes;  but  he  had  used  them 
for  himself.  So  with  Israel.  God  had  chosen  the  seed  of 
Abraham.  With  a  high  arm  He  had  delivered  them  from 
bondage  in  Egypt.  He  had  made  them  the  depositaries  of 
sacred  truth  for  the  blesging  of  the  world.  He  had  entrusted 
to  them  the  living  oracles  that  they  might  communicate  the 
light  to  others.  But  His  stewards  had  used  these  gifts  to 
enrich  and  exalt  themselves. 

The  Pharisees,  filled  with  self-importance  and  self- 
righteousness,  were  misapplying  the  goods  lent  them  by 
God  to  use  for  His  glory. 

The  servant  in  the  parable  had  made  no  provision  for 
the  future.  The  goods  entrusted  to  him  for  the  benefit  of 
others  he  had  used  for  himself ;  but  he  had  thought  only 
of  the  present.  When  the  stewardship  should  be  taken 
from  him,  he  would  have  nothing  to  call  his  own.  But  his 
master’s  goods  were  still  in  his  hands,  and  he  determined 


24 


370 


Christ's  Object  Lessons 


to  use  them  so  as  to  secure  himself  against  future  want. 
To  accomplish  this  he  must  work  on  a  new  plan.  Instead 
of  gathering  for  himself,  he  must  impart  to  others.  Thus 
he  might  secure  friends,  who,  when  he  should  be  cast  out, 
would  receive  him.  So  with  the  Pharisees.  The  stewardship 
was  soon  to  be  taken  from  them,  and  they  were  called 
upon  to  provide  for  the  future.  Only  by  seeking  the 
good  of  others  could  they  benefit  themselves.  Only  by 
imparting  God’s  gifts  in  the  present  life,  could  they  provide 
for  eternity. 

After  relating  the  parable,  Christ  said,  “The  children  of 
this  world  are  in  their  generation  wiser  than  the  children 
of  light.”  That  is,  worldly-wise  men  display  more  wisdom 
and  earnestness  in  serving  themselves  than  do  the  professed 
children  of  God  in  their  service  to  Him.  So  it  was  in 
Christ’s  day.  So  it  is  now.  Look  at  the  life  of  many  who 
claim  to  be  Christians.  The  Lord  has  endowed  them  with 
capabilities,  and  power,  and  influence;  He  has  entrusted 
them  with  money,  that  they  may  be  co-workers  with  Him 
in  the  great  redemption.  All  His  gifts  are  to  be  used  in 
blessing' humanity,  in  relieving  the  suffering  and  the  needy. 
We  are  to  feed  the  hungry,  to  clothe  the  naked,  to  care  for 
the  widow  and  the  fatherless,  to  minister  to  the  distressed 
and  down-trodden.  God  never  meant  that  the  wide-spread 
misery  in  the  world  should  exist.  He  never  meant  that  one 
man  should  have  an  abundance  of  the  luxuries  of  life,  while 
the  children  of  others  should  cry  for  bread.  The  means 
over  and  above  the  actual  necessities  of  life  are  entrusted 
to  man  to  do  good,  to  bless  humanity.  The  Lord  says, 
“Sell  that  ye  have,  and  give  alms.”  Be  “ready  to  distribute, 
willing  to  communicate.”  “When  thou  makest  a  feast,  call 
the  poor,  the  maimed,  the  lame,  the  blind.”1  “Loose  the 
bands  of  wickedness,”  “undo  the  heavy  burdens,”  “let  the 

'  J  Luke  12:33;  1  Tim.  6:18;  Luke  14  : 13 


“ The  Mammon  of  Unrighteousness 


371 


1  } 


oppressed  go  free,”  “break  every  yoke.”  “Deal  thy  bread 
to  the  hungry,”  “bring  the  poor  that  are  cast  out  to  thy 
house.”  “When  thou  seest  the  naked,  .  .  .  cover  him.” 

“Satisfy  the  afflicted  soul.”  “Go  ye  into  all  the  world,  and 
preach  the  gospel  to  every  creature.”1  These  are  the  Lord’s 
commands.  Are  the  great  body  of  professed  Christians  doing 
this  work  ? 


Alas,  how 
many  are  ap¬ 
propriating  to 
themselves  the 


H  ow  many  are 
adding  house 
to  house  and 
land  to  land. 

How  many  are 
spending  their 
money  for 
pleasure,  for 
the  gratifica¬ 
tion  of  appetite, 
for  extravagan 
houses,  furnitur 
and  dress.  Their  fellow- 
beings  are  left  to  misery  and 
crime,  to  disease  and  death.  Multi¬ 
tudes  are  perishing  without  one  pitying  look,  one  word  or 
deed  of  sympathy. 

Men  are  guilty  of  robbery  toward  God.  Their  selfish  use 
of  means  robs  the  Lord  of  the  glory  that  should  be  reflected 
back  to  Him  in  the  relief  of  suffering  humanity  and  the 
salvation  of  souls.  They  are  embezzling  His  entrusted  goods. 


'He  said  unto  him,  Take  thy_ 
bill,  and  sit  down  quickly,  and 
■write  fifty." 


1  Isa.  58  :  6,  7,  10;  Mark  16:15 


372 


Christ's  Object  Lessons 


The  Lord  declares,  “I  will  come  near  to  you  to  judgment; 
and  I  will  be  a  swift  witness  against  .  .  .  those  that 

oppress  the  hireling  in  his  wages,  the  widow,  and  the 
fatherless,  and  that  turn  aside  the  stranger  from  his  right.” 
“Will  a  man  rob  God?  Yet  ye  have  robbed  Me.  But  ye 
say,  Wherein  have  we  robbed  Thee  ?  In  tithes  and  offerings. 
Ye  are  cursed  with  a  curse;  for  ye  have  robbed  Me,  even 
this  whole  nation.”  “Go  to  now,  ye  rich  men, 
your  riches  are  corrupted,  and  your  garments  are  motheaten. 
Your  gold  and  silver  is  cankered,  and  the  rust  of  them 
shall  be  a  witness  against  you.  .  .  .  Ye  have  heaped 

treasure  together  for  the  last  days.”  “Ye  have  lived  in 
pleasure  on  the  earth,  and  been  wanton.”  “Behold,  the 
hire  of  the  laborers  who  have  reaped  down  your  fields, 
which  is  of  you  kept  back  by  fraud,  crieth:  and  the  cries 
of  them  which  have  reaped  are  entered  into  the  ears  of  the 
Lord  of  Sabaoth.”1 

Every  one  will  be  required  to  render  up  his  entrusted 
gifts.  In  the  day  of  final  Judgment  men’s  hoarded  wealth 
will  be  worthless  to  them.  They  have  nothing  they  can 
call  their  own. 

Those  who  spend  their  lives  in  laying  up  worldly  treasure, 
show  less  wisdom,  less  thought  and  care  for  their  eternal 
well-being,  than  did  the  unjust  steward  for  his  earthly 
support.  Less  wise  than  the  children  of  this  world  in  their 
generation  are  these  professed  children  of  the  light.  These 
are  they  of  whom  the  prophet  declared,  in  his  vision  of  the 
great  Judgment-day,  “A  man  shall  cast  the  idols  of  his 
silver,  and  the  idols  of  his  gold;2  which  they  made  each  one 
for  himself  to  worship,  to  the  moles  and  to  the  bats;  to  go 
into  the  clefts  of  the  rocks,  and  into  the  tops  of  the  ragged 
rocks,  for  fear  of  the  Lord,  and  for  the  glory  of  His  majesty, 
when  He  ariseth  to  shake  terribly  the  earth.”3 

1  Mai.  3  :  5,  8,  9  ;  James  5  :  1-3,  5,  4  2  Margin  3  Isa.  2  :  20,  21 


“  The  M  a  in  m  on  of  Unrighteousness"  373 

“Make  to  yourselves  friends  by  means  of  the  mammon 
of  unrighteousness,”  Christ  says,  “that  when  it  shall  fail, 
they  may  receive  you  into  the  eternal  tabernacles.”1  God 
and  Christ  and  angels  are  all  ministering  to  the  afflicted, 
the  suffering,  and  the  sinful.  Give  yourself  to  God  for  this 
work,  use  His  gifts  for  this  purpose,  and  you  enter  into 
partnership  with  heavenly  beings.  Your  heart  will  throb  in 
sympathy  with  theirs.  You  will  be  assimilated  to  them  in 
character.  To  you  these  dwellers  in  the  eternal  tabernacles 
will  not  be  strangers.  When  earthly  things  shall  have 
passed  away,  the  watchers  at  heaven’s  gates  will  bid  you 
welcome.  . 

And  the  means  used  to  bless  others  will  bring  returns. 
Riches  rightly  employed  will  accomplish  great  good.  Souls 
will  be  won  to  Christ.  He  who  follows  Christ’s  plan  of  life, 
will  see  in  the  courts  of  God  those  for  whom  he  has  labored 
and  sacrificed  on  earth.  Gratefully  will  the  ransomed  ones 
remember  those  who  have  been  instrumental  in  their  salvation. 
Precious  will  heaven  be  to  those  who  have  been  faithful  in 
the  work  of  saving  souls. 

The  lesson  of  this  parable  is  for  all.  Every  one  will  be 
held  responsible  for  the  grace  given  him  through  Christ. 
Life  is  too  solemn  to  be  absorbed  in  temporal  or  earthly 
matters.  The  Lord  desires  that  we  shall  communicate  to 
others  that  which  the  eternal  and  unseen  communicates  to  us. 

Every  year  millions  upon  millions  of  human  souls  are 
passing  into  eternity  unwarned  and  unsaved.  From  hour  to 
hour  in  our  varied  life,  opportunities  to  reach  and  save 
souls  are  opened  to  us.  These  opportunities  are  continually 
coming  and  going.  God  desires  us  to  make  the  most  of 
them.  Days,  weeks,  and  months  are  passing;  we  have  one 
day,  one  week,  one  month  less  in  which  to  do  our  work. 
A  few  more  years  at  the  longest,  and  the  voice  which  we 


1R.  V. 


374 


C  hr  i  s  t’s  Object  Lessons 


can  not  refuse  to  answer  will  be  heard,  saying,  “Give  an 
account  of  thy  stewardship.” 

Christ  calls  upon  every  one  to  consider.  Make  an  honest 
reckoning.  Put  into  one  scale  Jesus,  which  means  eternal 
treasure,  life,  truth,  heaven,  and  the  joy  of  Christ  in  souls 
redeemed;  put  into  the  other  every  attraction  the  world  can 
offer.  Into  one  scale  put  the  loss  of  your  own  soul,  and  the 
souls  of  those  whom  you  might  have  been  instrumental  in 
saving;  into  the  other,  for  yourself  and  for  them,  a  life  that 
measures  with  the  life  of  God.  Weigh  for  time  and  for 
eternity.  While  you  are  thus  engaged,  Christ  speaks: 
“What  shall  it  profit  a  man,  if  he  shall  gain  the  whole 
world,  and  lose  his  own  soul?”1 

God  desires  us  to  choose  the  heavenly  in  place  of  the 
earthly.  He  opens  before  us  the  possibilities  of  a  heavenly 
investment.  He  would  give  encouragement  to  our  loftiest 
aims,  security  to  our  choicest  treasure.  He  declares,  “I  will 
make  a  man  more  precious  than  fine  gold;  even  a  man  than 
the  golden  wedge  of  Ophir.”2  When  the  riches  that  moth 
devours  and  rust  corrupts  shall  be  swept  away,  Christ’s 
followers  can  rejoice  in  their  heavenly  treasure,  the  riches 
that  are  imperishable. 

Better  than  all  the  friendship  of  the  world  is  the  friendship 
of  Christ’s  redeemed.  Better  than  a  title  to  the  noblest  palace 
on  earth  is  a  title  to  the  mansions  our  Lord  has  gone  to 
prepare.  And  better  than  all  the  words  of  earthly  praise, 
will  be  the  Saviour’s  words  to  His  faithful  servants,  “Come, 
ye  blessed  of  My  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world.”3 

To  those  who  have  squandered  His  goods,  Christ  still 
gives  opportunity  to  secure  lasting  riches.  He  says,  “Give, 
and  it  shall  be  given  unto  you.”  “Provide  yourselves  bags 
which  wax  not  old,  a  treasure  in  the  heavens  that  faileth  not, 

1  Mark  8  :  36  2  Isa.  13  :  12  3  Matt.  25:34 


“ The  Mammon  of  Unrighteousness ”  375 

where  no  thief  approacheth,  neither  moth  corrupteth.” 
“Charge  them  that  are  rich  in  this  world,  .  .  .  that 

they  do  good,  that  they  be  rich  in  good  works,  ready  to 
distribute,  willing  to  communicate;  laying  up  in  store  for 
themselves  a  good  foundation  against  the  time  to  come,  that 
they  may  lay  hold  on  eternal  life.”1 

Then  let  your  property  go  beforehand  to  heaven.  Lay 
up  your  treasure  beside  the  throne  of  God.  Make  sure  your 
title  to  the  unsearchable  riches  of  Christ.  “Make  to  your¬ 
selves  friends  by  means  of  the  mammon  of  unrighteousness, 
that  when  it  shall  fail,  they  may  receive  you  into  the  eternal 
tabernacles,”2 


1  Luke  6  :  38  ;  12  :  33  ;  1  Tim.  6  : 17-19 


‘-‘R.  V. 


r  y 


(( 


Who  Is  My  N e  i glib  or  ?  ” 


AMONG  the  Jews  the  question,  “Who  is  my  neighbor?” 
^  caused  endless  dispute.  They  had  no  doubt  as  to  the 
heathen  and  the  Samaritans.  These  were  strangers  and 
enemies.  But  where  should  the  distinction  be  made  among 
the  people  of  their  own  nation,  and  among  the  different 
classes  of  society?  Whom  should  the  priest,  the  rabbi,  the 
elder,  regard  as  neighbor?  They  spent  their  lives  in  a  round 
of  ceremonies  to  make  themselves  pure.  Contact  with  the 
ignorant  and  careless  multitude,  they  taught,  would  cause 
defilement  that  would  require  wearisome  effort  to  remove. 
Were  they  to  regard  the  “unclean”  as  neighbors? 

This  question  Christ  answered  in  the  parable  of  the  good 
Samaritan.  He  showed  that  our  neighbor  does  not  mean 
merely  one  of  the  church  or  faith  to  which  we  belong.  It 
has  no  reference  to  race,  color,  or  class  distinction.  Our 
neighbor  is  every  person  who  needs  our  help.  Our  neighbor 
is  every  soul  who  is  wounded  and  bruised  by  the  adversary. 
Our  neighbor  is  every  one  who  is  the  property  of  God, 

(376) 


Based  on  Luke  10 :  25-37 


^  *-T  M 

d/7 


“ Who  Is  My  Neighbor ?” 

The  parable  of  the  good  Samaritan  was  called  forth  by 
a  question  put  to  Christ  by  a  doctor  of  the  law.  As  the 
Saviour  was  teaching,  “a  certain  lawyer  stood  up,  and 
tempted  Him,  saying,  Master,  what  shall  I  do  to  inherit 
eternal  life?”  The  Pharisees  had  suggested  this  question 
to  the  lawyer,  in  the  hope  that  they  might  entrap  Christ  in 
His  words,  and  they  listened  eagerly  for  His  answer.  But 
the  Saviour  entered  into  no  controversy.  He  required  the 
answer  from  the  questioner  himself.  “What  is  written  in 
the  law?”  He  asked,  “how  readest  thou?”  The  Jews  still 
accused  Jesus  of  lightly  regarding  the  law  given  from  Sinai, 
but  He  turned  the  question  of  salvation  upon  the  keeping  of 
God’s  commandments. 

The  lawyer  said,  “Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
strength,  and  with  all  thy  mind;  and  thy  neighbor  as  thyself.” 
“Thou  hast  answered  right,”  Christ  said;  “this  do,  and  thou 
shalt  live.” 

The  lawyer  was  not  satisfied  with  the  position  and  works 
of  the  Pharisees.  He  had  been  studying  the  Scriptures  with 
a  desire  to  learn  their  real  meaning.  He  had  a  vital  interest 
in  the  matter,  and  he  asked  in  sincerity,  “What  shall  I  do?” 
In  his  answer  as  to  the  requirements  of  the  law,  he  passed 
by  all  the  mass  of  ceremonial  and  ritualistic  precepts.  For 
these  he  claimed  no  value,  but  presented  the  two  great 
principles  on  which  hang  all  the  law  and  the  prophets. 
The  Saviour’s  commendation  of  this  answer  placed  Him  on 
vantage-ground  with  the  rabbis.  They  could  not  condemn 
Him  for  sanctioning  that  which  had  been  advanced  by  an 
expositor  of  the  law. 

“This  do,  and  thou  shalt  live,”  Christ  said.  In  His 
teaching  He  ever  presented  the  law  as  a  divine  unity, 
vshowing  that  it  is  impossible  to  keep  one  precept  and  break 


Christ's  Object  Lessons 


P  >~>p~ 


*  m 


a 


priest  came  that  way,”  and  ‘‘passed 
by  on  the  other  side.” 


another;  for  the  same  prin¬ 
ciple  runs  through  all.  Man’s 
destiny  will  be  determined  by 
his  obedience  to  the  whole  law. 

Christ  knew  that  no  one  could  obey 
the  law  in  his  own  strength.  He  desired  to  lead 


the  lawyer  to  clearer  and  more  critical  research,  that  he  might 
find  the  truth.  Only  by  accepting  the  virtue  and  grace  of 
Chiist  can  we  keep  the  law.  Belief  in  the  propitiation  for 
sin  enables  fallen  man  to  love  God  with  his  whole  heart, 
and  his  neighbor  as  himself. 

The  lawyer  knew  that  he  had  kept  neither  the  first  four 
nor  the  last  six  commandments.  He  was  convicted  under 
Christs  searching  words,  but  instead  of  confessing  his  sin, 
he  tried  to  excuse  it.  Rather  than  acknowledge  the  truth, 
he  endeavoied  to  show  how  difficult  of  fulfilment  the 


“  Who  Is  My  N ei glib  or  ? 


379 


commandment  is.  Thus  he  hoped  both  to  parry  conviction 
and  to  vindicate  himself  in  the  eyes  of  the  people.  The 
Saviour’s  words  had  shown  that  his  question  was  needless, 
since  he  was  able  to  answer  it  himself.  Yet  he  put  another 
question,  saying,  “Who  is  my  neighbor?” 

Again  Christ  refused  to  be  drawn  into  controversy.  He 
answered  the  question  by  relating  an  incident,  the  memory 
of  which  was  fresh  in  the  minds  of  His  hearers.  “A  certain 
man,”  He  said,  “went  down  from  Jerusalem  to  Jericho,  and 
fell  among  thieves,  which  stripped  him  of  his  raiment,  and 
wounded  him,  and  departed,  leaving  him  half  dead.” 

In  journeying  from  Jerusalem  to  Jericho,  the  traveler  had 
to  pass  through  a  portion  of  the  wilderness  of  Judea.  The 
road  led  down  a  wild,  rocky  ravine,  which  was  infested 
with  robbers,  and  was  often  the  scene  of  violence.  It  was 
here  that  the  traveler  was  attacked,  stripped  of  all  that 
was  valuable,  and  left  half  dead  by  the  wayside.  As  he 
lay  thus,  a  priest  came  that  way;  he  saw  the  man  lying 
wounded  and  bruised,  weltering  in  his  own  blood;  but  he 
left  him  without  rendering  any  assistance.  He  “passed  by 
on  the  other  side.”  Then  a  Levite  appeared.  Curious 
to  know  what  had  happened,  he  stopped  and  looked  at  the 
sufferer.  He  was  convicted  of  what  he  ought  to  do,  but 
it  was  not  an  agreeable  duty.  He  wished  that  he  had  not 
come  that  way,  so  that  he  would  not  have  seen  the  wounded 
man.  He  persuaded  himself  that  the  case  was  no  concern 
of  his,  and  he  too  “passed  by  on  the  other  side.” 

But  a  Samaritan,  traveling  the  same  road,  saw  the 
sufferer,  and  he  did  the  work  that  the  others  had  refused 
to  do.  With  gentleness  and  kindness  he  ministered  to  the 
wounded  man.  “When  he  saw  him,  he  had  compassion 
on  him,  and  went  to  him,  and  bound  up  his  wounds,  pouring 
in  oil  and  wine,  arid  set  him  on  his  own  beast,  and  brought 


380 


Christ’s  Object  Les softs 


him  to  an  inn,  and  took  care  of  him.  And  on  the  morrow 
when  he  departed,  he  took  out  two  pence,  and  gave  them 
to  the  host,  and  said  unto  him,  Take  care  of  him;  and 
whatsoever  thou  spendest  more,  when  I  come  again,  I  will 
repay  thee.”  The  priest  and  the  Levite  both  professed 
piety,  but  the  Samaritan  showed  that  he  was  truly  converted. 
It  was  no  more  agreeable  for  him  to  do  the  work  than  for* 
the  priest  and  the  Levite,  but  in  spirit  and  works  he  proved 
himself  to  be  in  harmony  with  God. 

In  giving  this  lesson,  Christ  presented  the  principles  of 
the  law  in  a  direct,  forcible  way,  showing  His  hearers  that 
they  had  neglected  to  carry  out  these  principles.  His  words 
were  so  definite  and  pointed  that  the  listeners  could  find  no 
opportunity  to  cavil.  The  lawyer  found  in  the  lesson  nothing 
that  he  could  criticize.  His  prejudice  in  regard  to  Christ 
was  removed.  But  he  had  not  overcome  his  national  dislike 
sufficiently  to  give  credit  to  the  Samaritan  by  name.  When 
Christ  asked,  “Which  now  of  these  three,  thinkest  thou, 
was  neighbor  unto  him  that  fell  among  the  thieves?”  he 
answered,  “He  that  showed  mercy  on  him.” 

“Then  said  Jesus  unto  him,  Go,  and  do  thou  likewise.” 
Show  the  same  tender  kindness  to  those  in  need.  Thus 
you  will  give  evidence  that  you  keep  the  whole  law. 

The  great  difference  between  the  Jews  and  the  Samaritans 
was  a  difference  in  religious  belief,  a  question  as  to  what 
constitutes  true  worship.  The  Pharisees  would  say  nothing 
good  of  the  Samaritans,  but  poured  their  bitterest  curses 
upon  them.  So  strong  was  the  antipathy  between  the  Jews 
and  the  Samaritans  that  to  the  Samaritan  woman  it  seemed 
a  strange  thing  for  Christ  to  ask  her  for  a  drink.  “How 
is  it,”  she  said,  “that  Thou,  being  a  Jew,  askest  drink  of 
me,  which  am  a  woman  of  Samaria?”  “For,”  adds  the 
evangelist,  “the  Jews  have  no  dealings  with  the  Samaritans.”1 


1  John  4  :  9 


“ Who  Is  My  NeigJibor? 


381 

And  when  the  Jews  were  so  filled  with  murderous  hatred 
against  Christ  that  they  rose  up  in  the  temple  to  stone  Him, 
they  could  find  no  better  words  by  which  to  express  their 
hatred  than,  “Say  we  not  well  that  Thou  art  a  Samaritan, 
and  hast  a  devil?”1  Yet  the  priest  and  Levite  neglected 


"Theft  a  Levite  appeared.  .  .  He  stopped 

and  looked  at  the  sufferer." 

the  very  work  the  Lord  had  enjoined  on  them,  leaving  a 
hated  and  despised  Samaritan  to  minister  to  one  of  their 
own  countrymen. 

The  Samaritan  had  fulfilled  the  command,  “Thou  shalt 
love  thy  neighbor  as  thyself,”  thus  showing  that  he  was 
more  righteous  than  those  by  whom  he  was  denounced. 
Risking  his  own  life,  he  had  treated  the  wounded  man  as 
his  brother.  This  Samaritan  represents  Christ.  Our  Saviour 
manifested  for  us  a  love  that  the  love  of  man  can  never 


xJohn  8 : 48 


382  Christ's  Object  Lessons 

equal.  When  we  were  bruised  and  dying,  He  had  pity 
upon  us.  He  did  not  pass  us  by  on  the  other  side,  and 
leave  us,  helpless  and  hopeless,  to  perish.  He  did  not 
remain  in  His  holy,  happy  home,  where  He  was  beloved 
by  all  the  heavenly  host.  He  beheld  our  sore  need,  He 
undertook  our  case,  and  identified  His  interests  with  those 
of  humanity.  He  died  to  save  His  enemies.  He  prayed 
for  His  murderers.  Pointing  to  His  own  example,  He  says 
to  His  followers,  “These  things  I  command  you,  that  ye 
love  one  another;”  “as  I  have  loved  you,  that  ye  also  love 
one  another.”1 

The  priest  and  the  Levite  had  been  for  worship  to  the 
temple  whose  service  was  appointed  by  God  Himself.  To 
participate  in  that  service  was  a  great  and  exalted  privilege, 
and  the  priest  and  Levite  felt  that  having  been  thus  honored, 
it  was  beneath  them  to  minister  to  an  unknown  sufferer  by 
the  wayside.  Thus  they  neglected  the  special  opportunity 
which  God  had  offered  them  as  His  agents  to  bless  a 
fellow-being. 

Many  to-day  are  making  a  similar  mistake.  They 
separate  their  duties  into  two  distinct  classes.  The  one  class 
is  made  up  of  great  things,  to  be  regulated  by  the  law 
of  God;  the  other  class  is  made  up  of  so-called  little  things, 
in  which  the  command,  “Thou  shalt  love  thy  neighbor  as 
thyself,”  is  ignored.  This  sphere  of  work  is  left  to  caprice, 
subject  to  inclination  or  impulse.  Thus  the  character  is 
marred,  and  the  religion  of  Christ  misrepresented. 

There  are  those  who  would  think  it  lowering  to  their 
dignity  to  minister  to  suffering  humanity.  Many  look  with 
indifference  and  contempt  upon  those  who  have  laid  the 
temple  of  the  soul  in  ruins.  Others  neglect  the  poor  from 
a  different  motive.  They  are  working,  as  they  believe,  in 
the  cause  of  Christ,  seeking  to  build  up  some  worthy 


1  John  15  :  17;  13  :34 


“Who  Is  My  Neighbor  f  ” 


383 


enterprise.  They  feel  that  they  are  doing  a  great  work, 
and  they  can  not  stop  to  notice  the  wants  of  the  needy  and 
distressed.  In  advancing  their  supposedly  great  work  they 
may  even  oppress  the  poor.  They  may  place  them  in  hard 
and  trying  circumstances,  deprive  them  of  their  rights,  or 
neglect  their  needs.  Yet  they  feel  that  all  this  is  justifiable 
because  they  are,  as  they  think,  advancing  the  cause  of 
Christ. 

Many  will  allow  a  brother  or  a  neighbor  to  struggle 
unaided  under  adverse  circumstances.  Because  they  profess 
to  be  Christians  he  may  be  led  to  think  that  in  their  cold 
selfishness  they  are  representing  Christ.  Because  the  Lord’s 
professed  servants  are  not  in  co-operation  with  Him,  the  love 
of  God,  which  should  flow  forth  from  them,  is  in  great 
degree  cut  off  from  their  fellow-men.  And  a  large  revenue 
of  praise  and  thanksgiving  from  human  hearts  and  human 
lips  is  prevented,  from  flowing  back  to  God.  He  is  robbed 
of  the  glory  due  to  His  holy  name.  He  is  robbed  of  the 
souls  for  whom  Christ  died,  souls  whom  He  longs  to  bring 
into  His  kingdom,  to  dwell  in  His  presence  through 
endless  ages. 

Divine  truth  exerts  little  influence  upon  the  world,  when 
it  should  exert  much  influence  through  our  practise.  The 
mere  profession  of  religion  abounds,  but  it  has  little  weight. 
We  may  claim  to  be  followers  of  Christ,  we  may  claim  to 
believe  every  truth  in  the  word  of  God;  but  this  will  do 
our  neighbor  no  good  unless  our  belief  is  carried  into  our 
daily  life.  Our  profession  may  be  as  high  as  heaven,  but 
it  will  save  neither  ourselves  nor  our  fellow-men  unless  we 
are  Christians.  A  right  example  will  do  more  to  benefit 
the  world  than  all  our  profession. 

By  no  selfish  practises  can  the  cause  of  Christ  be  served. 
His  cause  is  the  cause  of  the  oppressed  and  the  poor.  In 


3«4 


Christ's  Object  Lesson i 


the  hearts  of  His  professed  followers  there  is  need  of  the 
tender  sympathy  of  Christ, —  a  deeper  love  for  those  whom 
He  has  so  valued  as  to  give  His  own  life  for  their  salvation. 
These  souls  are  precious,  infinitely  more  precious  than  any 
other-offering  we  can  bring  to  God.  To  bend  every  energy 
toward  some  apparently  great  work,  while  we  neglect  the 
needy  or  turn  the  stranger  from  his  right,  is  not  a  service 
that  will  meet  His  approval. 

The  sanctification  of  the  soul  by  the  working  of  the 
Holy  Spirit  is  the  implanting  of  Christ’s  nature  in  humanity. 
Gospel  religion  is  Christ  in  the  life, —  a  living,  active  principle. 
It  is  the  grace  of  Christ  revealed  in  character  and  wrought 
out  in  good  works.  The  principles  of  the  gospel  can  not 
be  disconnected  from  any  department  of  practical  life.  Every 
line  of  Christian  experience  and  labor  is  to  be  a  representation 
of  the  life  of  Christ. 

Love  is  the  basis  of  godliness.  Whatever  the  profession, 
no  man  has  pure  love  to  God  unless  he  has  unselfish  love 
for  his  brother.  But  we  can  never  come  into  possession  of 
this  spirit  by  trying  to  love  others.  What  is  needed  is 
the  love  of  Christ  in  the  heart.  When  self  is  merged  in 
Christ,  love  springs  forth  spontaneously.  The  completeness 
of  Christian  character  is  attained  when  the  impulse  to  help 
and  bless  others  springs  constantly  from  within, —  when  the 
sunshine  of  heaven  fills  the  heart  and  is  revealed  in  the 
countenance. 

It  is  not  possible  for  the  heart  in  which  Christ  abides  to 
be  destitute  of  love.  If  we  love  God  because  He  first  loved 
us,  we  shall  love  all  for  whom  Christ  died.  We  can  not 
come  in  touch  with  divinity  without  coming  in  touch  with 
humanity;  for  in  Him  who  sits  upon  the  throne  of  the 
universe,  divinity  and  humanity  are  combined.  Connected 
with  Christ,  we  are  connected  with  our  fellow-men  by  the 

an 7  io  sauuo  ■  FI 


3»5 


“  Who  Is  My  Neighbor  f” 


golden  links  of  the  chain  of  love.  Then  the  pity  and 
compassion  of  Christ  will  be  manifest  in  our  life.  We  shall 
not  wait  to  have  the  needy  and  unfortunate  brought  to  us. 
We  shall  not  need  to  be  entreated  to  feel  for  the  woes  of 
others.  It  will  be  as  natural  for  us  to  minister  to  the  needy 
and  suffering  as  it  was  for  Christ  to  go  about  doing  good. 

Wherever  there  is  an  impulse  of  love  and  sympathy, 
wherever  the 
heart  reaches  out 
to  bless  and  up¬ 
lift  others,  there 
is  revealed  the 
working  of  God’s 
Holy  Spirit.  In 
the  depths  of 
heathenism,  men 
who  have  had 
no  knowledge  of 
the  written  law  of 
God,  who  have 
never  even  heard 
the  name  of 
Christ,  have  been 
kind  to  His  serv¬ 
ants,  protecting  them 
at  the  risk  of  their  own  lives. 

Their  acts  show  the  working,  of  a  divine  power.  The 
Holy  Spirit  has  implanted  the  grace  of  Christ  in  the  heart 
of  the  savage,  quickening  his  sympathies  contrary  to  his 
nature,  contrary  to  his  education.  The  “Light  which  lighteth 
every  man  that  cometh  into  the  world,” 1  is  shining  in 
his  soul;  and  this  light,  if  heeded,  will  guide  his  feet  to 
the  kingdom  of  God. 


“ He  took  out  two  pence ,  and  gave  them 
to  the  host ,  and  said  unto  him ,  Take 
care  of  him." 


25 


xJohn  1 : 9 


386  Christ's  Object  Lessons 

The  glory  of  heaven  is  in  lifting  up  the  fallen,  comforting 
the  distressed.  And  wherever  Christ  abides  in  human  hearts, 
He  will  be  revealed  in  the  same  way.  Wherever  it  acts,  the 
religion  of  Christ  will  bless.  Wherever  it  works,  there  is 
brightness. 

No  distinction  on  account  of  nationality,  race,  or  caste,  is 
recognized  by  God.  He  is  the  Maker  of  all  mankind.  All 
men  are  of  one  family  by  creation,  and  all  are  one  through 
redemption.  Christ  came  to  demolish  every  wall  of  partition, 
to  throw  open  every  compartment  of  the  temple,  that  every 
soul  may  have  free  access  to  God.  His  love  is  so  broad,  so 
deep,  so  full,  that  it  penetrates  everywhere.  It  lifts  out  of 
Satan’s  circle  the  poor  souls  who  have  been  deluded  by  his 
deceptions.  It  places  them  within  reach  of  the  throne  of 
God,  the  throne  encircled  by  the  rainbow  of  promise. 

In  Christ  there  is  neither  Jew  nor  Greek,  bond  nor  free. 
All  are  brought  nigh  by  His  precious  blood.1 

Whatever  the  difference  in  religious  belief,  a  call  from 
suffering  humanity  must  be  heard  and  answered.  Where 
bitterness  of  feeling  exists  because  of  difference  in  religion, 
much  good  may  be  done  by  personal  service.  Loving 
ministry  will  break  down  prejudice,  and  win  souls  to  God. 

We  should  anticipate  the  sorrows,  the  difficulties,  the 
troubles  of  others.  We  should  enter  into  the  joys  and  cares 
of  both  high  and  low,  rich  and  poor.  “Freely  ye  have 
received,”  Christ  says,  “freely  give.”2  All  around  us  are 
poor,  tried  souls  that  need  sympathizing  words  and  helpful 
deeds.  There  are  widows  who  need  sympathy  and  assistance. 
There  are  orphans  whom  Christ  has  bidden  His  followers 
receive  as  a  trust  from  God.  Too  often  these  are  passed  by 
with  neglect.  They  may  be  ragged,  uncouth,  and  seemingly 
in  every  way  unattractive;  yet  they  are  God’s  property. 
They  have  been  bought  with  a  price,  and  they  are  as 

1  Gal.  3  :  28 ;  Eph.  2  :  13  2  Matt.  10 :  8 


“Who  Is  My  Neighbor f” 


387 


precious  in  His  sight  as  we  are.  They  are  members  of 
God’s  great  household,  and  Christians  as  His  stewards  are 
responsible  for  them.  “Their  souls,”  He  says,  “will  I  require 
at  thine  hand.” 

Sin  is  the  greatest  of  all  evils,  and  it  is  ours  to  pity  and 
help  the  sinner.  But  not  all  can  be  reached  in  the  same 
way.  There  are  many  who  hide  their  soul-hunger.  These 
would  be  greatly  helped  by  a  tender  word  or  a  kind 
remembrance.  There  are  others  who  are  in  the  greatest 
need,  yet  they  know  it  not.  They  do  not  realize  the  terrible 
destitution  of  the  soul.  Multitudes  are  so  sunken  in  sin  that 
they  have  lost  the  sense  of  eternal  realities,  lost  the  similitude 
of  God,  and  they  hardly  know  whether  they  have  souls  to  be 
saved  or  not.  They  have  neither  faith  in  God  nor  confidence 
in  man.  Many  of  these  can  be  reached  only  through  acts  of 
disinterested  kindness.  Their  physical  wants  must  first  be 
cared  for.  They  must  be  fed,  cleansed,  and  decently  clothed. 
As  they  see  the  evidence  of  your  unselfish  love,  it  will  be 
easier  for  them  to  believe  in  the  love  of  Christ. 

There  are  many  who  err,  and  who  feel  their  shame  and 
their  folly.  They  look  upon  their  mistakes  and  errors 
until  they  are  driven  almost  to  desperation.  These  souls  we 
are  not  to  neglect.  When  one  has  to  swim  against  the 
stream,  there  is  all  the  force  of  the  current  driving  him 
back.  Let  a  helping  hand  then  be  held  out  to  him  as 
was  the  Elder  Brother’s  hand  to  the  sinking  Peter.  Speak 
to  him  hopeful  words,  words  that  will  establish  confidence 
and  awaken  love. 

Thy  brother,  sick  in  spirit,  needs  thee,  as  thou  thyself 
hast  needed  a  brother’s  love.  He  needs  the  experience  of 
one  who  has  been  as  weak  as  he,  one  who  can  sympathize 
with  him  and  help  him.  The  knowledge  of  our  own  weakness 
should  help  us  to  help  another  in  his  bitter  need.  Never 


388  Christ's  Object  Lessons 

should  we  pass  by  one  suffering  soul  without  seeking  to 
impart  to  him  the  comfort  wherewith  we  are  comforted 
of  God. 

It  is  fellowship  with  Christ,  personal  contact  with  a  living 
Saviour,  that  enables  the  mind  and  heart  and  soul  to  triumph 
over  the  lower  nature.  Tell  the  wanderer  of  an  almighty 
hand  that  will  hold  him  up,  of  an  infinite  humanity  in  Christ 
that  pities  him.  It  is  not  enough  for  him  to  believe  in  law 
and  force,  things  that  have  no  pity,  and  never  hear  the  cry 
for  help.  He  needs  to  clasp  a  hand  that  is  warm,  to  trust 
in  a  heart  full  of  tenderness.  Keep  his  mind  stayed  upon  the 
thought  of  a  divine  presence  ever  beside  him,  ever  looking 
upon  him  with  pitying  love.  Bid  him  think  of  a  Father’s 
heart  that  ever  grieves  over  sin,  of  a  Father’s  hand  stretched 
out  still,  of  a  Father’s  voice  saying,  “Let  him  take  hold  of 
My  strength,  that  he  may  make  peace  with  Me;  and  he 
shall  make  peace.”1 

As  you  engage  in  this  work,  you  have  companions 
unseen  by  human  eyes.  Angels  of  heaven  were  beside  the 
Samaritan  who  cared  for  the  wounded  stranger.  Angels 
from  the  heavenly  courts  stand  by  all  who  do  God’s  service 
in  ministering  to  their  fellow-men.  And  you  have  the 
co-operation  of  Christ  Himself.  He  is  the  Restorer,  and  as 
you  work  under  His  supervision,  you  will  see  great  results. 

Upon  your  faithfulness  in  this  work,  not  only  the  well¬ 
being  of  others,  but  your  own  eternal  destiny  depends. 
Christ  is  seeking  to  uplift  all  who  will  be  lifted  to  companion¬ 
ship  with  Himself,  that  we  may  be  one  with  Him  as  He 
is  one  with  the  Father.  He  permits  us  to  come  in  contact 
with  suffering  and  calamity  in  order  to  call  us  out  of 
our  selfishness;  He  seeks  to  develop  in  us  the  attributes 
of  His  character, — compassion,  tenderness,  and  love.  By 
accepting  this  work  of  ministry  we  place  ourselves  in  His 


1  Isa.  27 :  5 


Who  Is  My  Neighbor ?” 


389 


school,  to  be  fitted  for  the  courts  of  God.  By  rejecting  it, 
we  reject  His  instruction,  and  choose  eternal  separation 
from  His  presence. 

“If  thou  wilt  keep  My  charge,”  the  Lord  declares,  “I 
will  give  thee  places  to  walk  among  these  that  stand  by,”1 
—  even  among  the  angels  that  surround  His  throne.  By 
co-operating  with  heavenly  beings  in  their  work  on  earth, 
we  are  preparing  for  their  companionship  in  heaven.  “Minis¬ 
tering  spirits,  sent  forth  to  minister  for  them  who  shall  be 
heirs  of  salvation,”2  angels  in  heaven  will  welcome  those  who 
on  earth  have  lived  “not  to  be  ministered  unto,  but  to 
minister.”3  .  In  this  blessed  companionship  we  shall  learn, 
to  our  eternal  joy,  all  that  is  wrapped  up  in  the  question, 
“Who  is  my  neighbor?” 


1  Zech.  3  :  7 


2  Heb.  x  :  14 


8  Matt.  20  :  28 


The  R  eward  of  Grace 


r /  ^ HE  truth  of  God’s  free  grace  had  been  almost  lost  sight 
of  by  the  Jews.  The  rabbis  taught  that  God’s  favor 
must  be  earned.  The  reward  of  the  righteous  they  hoped 
to  gain  by  their  own  works.  Thus  their  worship  was 
prompted  by  a  grasping,  mercenary  spirit.  From  this  spirit 
even  the  disciples  of  Christ  were  not  wholly  free,  and  the 
Saviour  sought  every  opportunity  of  showing  them  their 
error.  Just  before  He  gave  the  parable  of  the  laborers,  an 
event  occurred  that  opened  the  way  for  Him  to  present  the 
right  principles. 

As  He  was  walking  by  the  way,  a  young  ruler  came 
running  to  Him,  and  kneeling,  reverently  saluted  Him. 
“Good  Master,”  he  said,  “what  good  thing  shall  I  do,  that 
I  may  have  eternal  life?” 

The  ruler  had  addressed  Christ  merely  as  an  honored 
rabbi,  not  discerning  in  Him  the  Son  of  God.  The  Saviour 
said,  “Why  callest  thou  Me  good?  There  is  none  good 
but  one,  that  is,  God.”  On  what  ground  do  you  call  Me 


(390)  Based  on  Matt.  19  : 16-30 ;  20:1-16;  Mark  10 : 17-31 ;  Luke  18:18-30 


The  Reward  of  Grace 


391 


good  ?  God  is  the  one  good.  If  you  recognize  Me  as 
such,  you  must  receive  Me  as  His  Son  and  representative. 

“If  thou  wilt  enter  into  life,”  He  added,  “keep  the 
commandments.”  The  character  of  God  is  expressed  in  His 
law;  and  in  order  for  you  to  be  in  harmony  with  God, 
the  principles  of  His  law  must  be  the  spring  of  your  every 
action. 

Christ  does  pot  lessen  the  claims  of  the  law.  In  unmis¬ 
takable  language  He  presents  obedience  to  it  as  the  condition 
of  eternal  life, —  the  same  condition  that  was  required  of 
Adam  before  his  fall.  The  Lord  expects  no  less  of  the 
soul  now  than  He  expected  of  man  in  Paradise,  perfect 
obedience,  unblemished  righteousness.  The  requirement 
under  the  covenant  of  grace  is  just  as  broad  as  the  require¬ 
ment  made  in  Eden, —  harmony  with  God’s  law,  which  is 
holy,  just,  and  good.. 

To  the  words,  “Keep  the  commandments,”  the  young  man 
answered,  “Which?”  He  supposed  that  some  ceremonial 
precept  was  meant;  but  Christ  was  speaking  of  the  law 
given  from  Sinai.  He  mentioned  several  commandments 
from  the  second  table  of  the  decalogue,  then  summed  them 
all  up  in  the  precept,  “Thou  shalt  love  thy  neighbor  as 
thyself.” 

The  young  man  answered  without  hesitation,  “All  these 
things  have  I  kept  from  my  youth  up;  what  lack  I  yet?” 
His  conception  of  the  -law  was  external  and  superficial. 
Judged  by  a  human  standard,  he  had  preserved  an  unblem¬ 
ished  character.  To  a  great  degree  his  outward  life  had 
been  free  from  guilt;  he  verily  thought  that  his  obedience 
had  been  without  a  flaw.  Yet  he  had  a  secret  fear  that 
all  was  not  right  between  his  soul  and  God.  This  prompted 
the  question,  “What  lack  I  yet?” 

“If  thou  wilt  be  perfect,”  Christ  said,  “go  and  sell  that 


392 


C hri s t' s  Object  Lessons 


thou  hast,  and 
give  to  the  poor, 
and  thou  shalt 
have  treasure 
in  heaven,  ahd 
come  and  follow 
Me.  But  when 
the  young  man 
heard  that  say¬ 
ing,  he  went 
away  sorrowful; 
for  he  had  great 
possessions.” 

The  lover  of 
self  is  a  trans¬ 
gressor  of  the 
law.  This  Jesus 
desired  to  reveal 
to  the  young 
man,  and  He 
gave  him  a  test  that  would 
make  manifest  the  selfishness  of 
his  heart.  He  showed  him  the  plague-spot  in  his  character. 
The  young  man  desired  no  further  enlightenment.  He  had 
cherished  an  idol  in  the  soul;  the  world  was  his  god.  He 
professed  to  have  kept  the  commandments,  but  he  was 
destitute  of  the  principle  which  is  the  very  spirit  and  life  of 
them  all.  He  did  not  possess  true  love  for  God  or  man. 
This  want  was  the  want  of  everything  that  would  qualify 
him  to  enter  the  kingdom  of  heaven.  In  his  love  of  self 
and  worldly  gain  he  was  out  of  harmony  with  the  principles 
of  heaven. 

When  this  young  ruler  came  to  Jesus,  his  sincerity  and 


U+L  young  ruler  came,  .  .  and  kneeling, 

reverently  saluted  Him.” 


The  Reward  of  Grace 


393 


earnestness  won  the  Saviour’s  heart.  He  “beholding  him 
loved  him.”  In  this  young  man  He  saw  one  who  might 
do  service  as  a  preacher  of  righteousness.  He  would  have 
received  this  talented  and  noble  youth  as  readily  as  He 
received  the  poor  fishermen  who  followed  Him.  Had  the 
young  man  devoted  his  ability  to  the  work  of  saving  souls, 
he  might  have  become  a  diligent  and  successful  laborer 
for  Christ.. 

But  first  he  must  accept  the  conditions  of  discipleship. 
He  must  give  himself  unreservedly  to  God.  At  the  Saviour’s 
call,  John,  Peter,  Matthew,  and  their  companions  “left  all, 
rose  up,  and  followed  Him.”1  The  same  consecration  was 
required  of  the  young  ruler.  And  in  this  Christ,  did  not 
ask  a  greater  sacrifice  than  He  Himself  had  made.  “He 
was  rich,  yet  for  your  sakes  He  became  poor,  that  ye 
through  His  poverty  might  be  rich.”2  The  young  man 
had  only  to  follow  where  Christ  led  the  way. 

Christ  looked  upon  the  young  man,  and  longed  after 
his  soul.  He  longed  to  send  him  forth  as  a  messenger  of 
blessing  to  men.  In  the  place  of  that  which  He  called 
upon  him  to  surrender,  Christ  offered  him  the  privilege  of 
companionship  with  Himself.  “Follow  Me,”  He  said.  This 
privilege  had  been  counted  a  joy  by  Peter,  James,  and  John. 
The  young  man  himself  looked  upon  Christ  with  admiration. 
His  heart  was  drawn  toward  the  Saviour.  But  he  was  not 
ready  to  accept  the  Saviour’s  principle  of  self-sacrifice.  He 
chose  his  riches  before  Jesus.  He  wanted  eternal  life,  but 
would  not  receive  into  the  soul  that  unselfish  love  which 
alone  is  life,  and  with  a  sorrowful  heart  he  turned  away 
from  Christ. 

As  the  young  man  turned  away,  Jesus  said  to  His 
disciples,  “How  hardly  shall  they  that  have  riches  enter 
into  the  kingdom  of  God.”  These  words  astonished  the 

1  Luke  5 :  28  2  2  Cor.  8  •.  9 


394 


Christ's  Object  Lessons 


disciples.  They  had  been  taught  to  look  upon  the  rich  as 
the  favorites  of  heaven;  worldly  power  and  riches  they 
themselves  hoped  to  receive  in  the  Messiah’s  kingdom;  if 
the  rich  were  to  fail  of  entering  the  kingdom,  what  hope 
could  there  be  for  the  rest  of  men  ? 

“Jesus  answereth  again,  and  saith  unto  them,  Children, 
how  hard  is  it  for  them  that  trust  in  riches  to  enter  into  the 
kingdom  of  God!  It  is  easier  for  a  camel  to  go  through 
the  eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the 
kingdom  of  God.  And  they  were  astonished  out  of  measure.” 
Now  they  realized  that  they  themselves  were  included  in  the 
solemn  warning.  In  the  light  of  the  Saviour’s  words,  their 
own  secret  longing  for  power  and  riches  was  revealed.  With 
misgivings  for  themselves  they  exclaimed,  “Who  then  can 
be  saved?” 

“Jesus  looking  upon'  them  saith,  With  men  it  is  impossible, 
but  not  with  God;  for  with  God  all  things  are  possible.” 

A  rich  man,  as  such,  can  not  enter  heaven.  His  wealth 
gives  him  no  title  to  the  inheritance  of  the  saints  in  light.  It 
is  only  through  the  unmerited  grace  of  Christ  that  anv  man 
can  find  entrance  into  the  city  of  God. 

To  the  rich  no  less  than  to  the  poor  are  the  words  of  the 
Holy  Spirit  spoken,  “Ye  are  not  your  own;  for  ye  are 
bought  with  a  price.”1  When  men  believe  this,  their 
possessions  will  be  held  as  a  trust,  to  be  used  as  God  shall 
direct,  for  the  saving  of  the  lost,  and  the  comfort  of  the 
suffering  and  the  poor.  With  man  this  is  impossible,  for  the 
heart  clings  to  its  earthly  treasure.  The  soul  that  is  bound 
in  service  to  mammon  is  deaf  to  the  cry  of  human  need. 
But  with  God  all  things  are  possible.  By  beholding  the 
matchless  love  of  Christ,  the  selfish  heart  will  be  melted  and 
subdued.  The  rich  man  will  be  led,  as  was  Saul  the 
Pharisee,  to  say,  “What  things  were  gain  to  me,  those  I 


1  x  Cor.  6  :  19,  20 


The  Reward  of  Grace 


395 


counted  loss  for  Christ.  Yea  doubtless,  and  I  count  all 
things  but  loss  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord.”1  Then  they  will  not  count  anything  their 
own.  They  will  joy  to  regard  themselves  as  stewards  of  the 
manifold  grace  of  God,  and  for  His  sake  servants  of  all  men. 

Peter  was  the  first  to  rally  from  the  secret  conviction 
wrought  by  the  Saviour’s  words.  He  thought  with  satisfac¬ 
tion  of  what  he  and 
his  brethren  had 
given  up  for  Christ. 

“Behold,”  he  said, 

“we  have  forsaken 
all,  and  followed 
Thee.”  Remember¬ 
ing  the  conditional 
promise  to  the 
young  ruler,  “Thou 
shalt  have  treasure 
in  heaven,”  he  now  asked 
what  he  and  his  companions 
were  to  receive  as  a  reward  for 
their  sacrifices. 

The  Saviour’s  answer  thrilled  the  hearts 
of  those  Galilean  fishermen.  It  pictured 
honors  that  fulfilled  their  highest  dreams: 

“Verily  I  say  unto  you,  That  ye  which  have  followed 
Me,  in  the  regeneration  when  the  Son  of  man  shall  sit 
in  the  throne  of  His  glory,  ye  also  shall  sit  upon  twelve 
thrones,  judging  the  twelve  tribes  of  Israel.”  And  He 
added,  “There  is  no  man  that  hath  left  house,  or  brethren, 
or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands, 
for  My  sake,  and  the  gospel’s,  but  he  shall  receive  an 
hundred-fold  now  in  this  time,  houses,  and  brethren,  and 


He  went  away  sorrow - 
ful ;  for  he  had 
great  .possessions,” 


1  Phil.  3 : 


396  Christ's  Object  Lessons 

sisters,  and  mothers,  and  children,  and  lands,  with  persecu¬ 
tions;  and  in  the  world  to  come  eternal  life.” 

But  Peter’s  question,  “What  shall  we  have  therefore?” 
had  revealed  a  spirit,  that,  uncorrected,  would  unfit  the 
disciples  to  be  messengers  for  Christ;  for  it  was  the  spirit 
of  a  hireling.  While  they  had  been  attracted  by  the  love  of 
Jesus,  the  disciples  were  not  wholly  free  from  Pharisaism. 
They  still  worked  with  the  thought  of  meriting  a  reward  in 
proportion  to  their  labor.  They  cherished  a  spirit  of  self- 
exaltation  and  self-complacency,  and  made  comparisons 
among  themselves.  When  one  of  them  failed  in  any 
particular,  the  others  indulged  feelings  of  superiority. 

Lest  the  disciples  should  lose  sight  of  the  principles  of 
the  gospel,  Christ  related  to  them  a  parable  illustrating  the 
manner  in  which  God  deals  with  His  servants,  and  the  spirit 
in  which  He  desires  them  to  labor  for  Him. 

“The  kingdom  of  heaven,”  He  said,  “is  like  unto  a  man 
that  is  an  householder,  which  went  out  early  in  the  morning 
to  hire  laborers  into  his  vineyard.”  It  was  the  custom  for 
men  seeking  employment  to  wait  in  the  market-places,  and 
thither  the  employers  went  to  find  servants.  The  man  in  the 
parable  is  represented  as  going  out  at  different  hours  to 
engage  workmen.  Those  who  are  hired  at  the  earliest  hours 
agree  to  work  for  a  stated  sum;  those  hired  later  leave  their 
wages  to  the  discretion  of  the  householder. 

“So  when  even  was  come,  the  lord  of  the  vineyard  saith 
unto  his  steward,  Call  the  laborers,  and  give  them  their  hire, 
beginning  from  the  last  unto  the  first.  And  when  they  came 
that  were  hired  about  the  eleventh  hour,  they  received  every 
man  a  penny.  But  when  the  first  came,  they  supposed  that 
they  should  have  received  more;  and  they  likewise  received 
every  man  a  penny.” 

The  householder’s  dealing  with  the  workers  in  his 


The  Reward  of  Grace 


397 


vineyard  represents  God’s  dealing  with  the  human  family. 
It  is  contrary  to  the  customs  that  prevail  among  men.  In 
worldly  business,  compensation  is  given  according  to  the 
work  accomplished.  The  laborer  expects  to  be  paid  only  that 
which  he  earns.  But  in  the  parable,  Christ  was  illustrating 
the  principles  of  His  kingdom, —  a  kingdom  not  of  this  world. 
He  is  not  controlled  by  any  human  standard.  The  Lord 
says,  “My  thoughts  are  not  your  thoughts,  neither  are  your 
ways  My  ways.  .  .  .  For  as  the  heavens  are  higher 

than  the  earth,  so  are  My  ways  higher  than  your  ways,  and 
My  thoughts  than  your  thoughts.”1 

In  the  parable  the  first  laborers  agreed  to  work  for  a 
stipulated  sum,  and  they  received  the  amount  specified, 
nothing  more.  Those  later  hired  believed  the  master’s 
promise,  “Whatsoever  is  right,  that  shall  ye  receive.”  They 
showed  their  confidence  in  him  by  asking  no  question  in 
regard  to  wages.  They  trusted  to  his  justice  and  equity. 
They  were  rewarded,  not  according  to  the  amount  of  their 
labor,  but  according  to  the  generosity  of  his  purpose. 

So  God  desires  us  to  trust  in  Him  who  justifieth  the 
ungodly.  His  reward  is  given,  not  according  to  our  merit, 
but  according  to  His  own  purpose,  “which  He  purposed  in 
Christ  Jesus  our  Lord.”  “Not  by  Works  of  righteousness 
which  we  have  done,  but  according  to  His  mercy  He 
saved  us.”2  And  for  those  who  trust  in  Him  He  will  do 
“exceeding  abundantly  above  all  that  we  ask  or  think.”3 

Not  the  amount  of  labor  performed,  or  its  visible  results, 
but  the  spirit  in  which  the  work  is  done,  makes  it  of  value' 
with  God.  Those  who  came  into  the  vineyard  at  the 
eleventh  hour  were  thankful  for  an  opportunity  to  work. 
Their  hearts  were  full  of  gratitude  to  the  one  who  had 
accepted  them;  and  when  at  the  close  of  the  day  the 
householder  paid  them  for  a  full  day’s  work,  they  were 

lisa.  55:8,  9  2Eph.  3:11;  Titus  3:5  3Eph.  3:20 


398 


Christ's  Object  Lessons 


greatly  surprised.  They  knew  they  had  not  earned  such 
wages.  And  the  kindness  expressed  in  the  countenance  of 
their  employer  filled  them  with  joy.  They  never  forgot  the 
goodness  of  the  householder,  or  the  generous  compensation 
they  had  received.  Thus  it  is  with  the  sinner,  who,  knowing 
his  unworthiness,  has  entered  the  Master’s  vineyard  at  the 
eleventh  hour.  His  time  of  service  seems  so  short,  he  feels 
that  he  is  undeserving  of  reward;  but  he  is  filled  with  joy 
that  God  has  accepted  him  at  all.  He  works  with  a  humble, 
trusting  spirit,  thankful  for  the  privilege  of  being  a  co-worker 
with  Christ.  This  spirit  God  delights  to  honor. 

The  Lord  desires  us  to  rest  in  Him  without  a  question 
as  to  our  measure  of  reward.  When  Christ  abides  in  the 
soul,  the  thought  of  reward  is  not  uppermost.  This  is  not 

the  motive  that  actuates  our 
service.  It  is  true  that, 
in  a  subordinate  sense, 
we  should  have  re¬ 
spect  to  the  recom¬ 
pense  of  reward. 
God  desires  us  to 
appreciate  His 
promised  bless¬ 
ings.  But  He 
would  not  have 
us  eager  for  re¬ 
wards,  nor  feel 
that  for  every 
duty  we  must 
receive  com¬ 
pensation.  We 
should  not  be 
so  anxious  to 


l 


“  The  kingdom  of  heaven  is  like  unto  a  man  that  is  an  householder, 
■which  went  out  early  in  the  morning  to  hire  laborers.” 


The  Reward  of  Grace 


399 


gain  the  reward  as  to  do  what  is  right,  irrespective  of  all  gain. 
Love  to  God  and  to  our  fellow-men  should  be  our  motive. 

This  parable  does  not  excuse  those  who  hear  the  first 
call  to  labor,  but  who  neglect  to  enter  the  Lord’s  vineyard. 
When  the  householder  went  to  the  market-place  at  the 
eleventh  hour,  and  found  men  unemployed,  he  said,  “Why 
stand  ye  here  all  the  day  idle?”  The  answer  was,  “Because 
no  man  hath  hired  us.”  None  of  those  called  later  in  the 
day  were  there  in  the  morning.  They  had  not  refused 
the  call.  Those  who  refuse  and  afterward  repent,  do  well 
to  repent;  but  it  is  not  safe  to  trifle  with  the  first  call 
of  mercy. 

When  the  laborers  in  the  vineyard  received  “every  man 
a  penny,”  those  who  had  begun  work  early  in  the  day  were 
offended.  Had  they  not  worked  for  twelve  hours?  they 
reasoned,  and  was  it  not  right  that  they  should  receive  more 
than  those  who  had  worked  for  only  one  hour  in  the  cooler 
part  of  the  day?  “These  last  have  wrought  but  one  hour,” 
they  said,  “and  thou  hast  made  them  equal  unto  us,  which 
have  borne  the  burden  and  heat  of  the  day.” 

“Friend,”  the  householder  replied  to  one  of  them,  “I 
do  thee  no  wrong;  didst  not  thou  agree  with  me  for  a 
penny?  Take  that  thine  is,  and  go  thy  way;  I  will  give 
unto  this  last,  even  as  unto  thee.  Is  it  not  lawful  for  me 
to  do  what  I  will  with  mine  own?  Is  thine  eye  evil,  because 
I  am  good?” 

“So  the  last  shall  be  first,  and  the  first  last;  for  many 
be  called,  but  few  chosen.” 

The  first  laborers  of  the  parable  represent  those  who,  be¬ 
cause  of  their  services,  claim  preference  above  others.  They 
take  up  their  work  in  a-  self-gratulatory  spirit,  and  do  not 
bring  into  it  self-denial  and  sacrifice.  They  may  have  professed 
to  serve  God  all  their  lives;  they  may  have  been  foremost  in 


400  Christ's  Object  Lessons 

enduring  hardship,  privation,  and  trial,  and  they  therefore 
think  themselves  entitled  to  a  large  reward.  They  think 
more  of  the  reward  than  of  the  privilege  of  being  servants 
of  Christ.  In  their  view  their  labors  and  sacrifices  entitle 
them  to  receive  honor  above  others,  and  because  this  claim 
is  not  recognized,  they  are  offended.  Did  they  bring  into 
their  work  a  loving,  trusting  spirit,  they  would  continue 
to  be  first;  but  their  querulous,  complaining  disposition  is 
unchristlike,  and  proves  them  to  be  untrustworthy.  It 
reveals  their  desire  for  self-advancement,  their  distrust  of 
God,  and  their  jealous,  grudging  spirit  toward  their  brethren. 
The  Lord’s  goodness  and  liberality  is  to  them  only  an 
occasion  of  murmuring.  Thus  they  show  that  there  is  no 
connection  between  their  souls  and  God.  They  do  not  know 
the  joy  of  co-operation  with  the  Master-worker. 

There  is  nothing  more  offensive  to  God  than  this  narrow, 
self-caring  spirit.  He  can  not  work  with  any  who  manifest 
these  attributes.  They  are  insensible  to  the  working  of 
His  Spirit. 

The  Jews  had  been  first  called  into  the  Lord’s  vineyard; 
and  because  of  this  they  were  proud  and  self-righteous. 
Their  long  years  of  service  they  regarded  as  entitling  them 
to  receive  a  larger  reward  than  others.  Nothing  was  more 
exasperating  to  them  than  an  intimation  that  the  Gentiles 
were  to  be  admitted  to  equal  privileges  with  themselves  in 
the  things  of  God. 

Christ  warned  the  disciples  who  had  been  first  called 
to  follow  Him,  lest  the  same  evil  should  be  cherished  among 
them.  He  saw  that  the  weakness,  the  curse  of  the  church, 
would  be  a  spirit  of  self-righteousness.  Men  would  think 
they  could  do  something  toward  earning  a  place  in  the 
kingdom  of  heaven.  They  would  imagine  that  when  they 
had  made  certain  advancement,  the  Lord  would  come  in  to 


The  Reward  of  Grace 


401 


help  them.  Thus  there  would  be  an  abundance  of  self,  and 
little  of  Jesus.  Many  who  had  made  a  little  advancement 
would  be  puffed  up,  and  think  themselves  superior  to  others. 
They  would  be  eager  for  flattery,  jealous  if  not  thought  most 
important.  Against  this  danger  Christ  seeks  to  guard  His 
disciples. 

All  boasting  of  merit  in  ourselves  is  out  of  place.  “Let 
not  the  wise  man  glory  in  his  wisdom,  neither  let  the  mighty 

man  glory  in  his  might,  let 
not  the  rich  man  glory 
in  his  riches;  but  let 
him  that  glorieth, 
glory  in  this,  that 
he  understandeth 
and  knoweth  Me, 
that  I  am  the  Lord 
which  exercise  loving¬ 
kindness,  judgment,  and  right¬ 
eousness  in  the  earth ;  for  in 
these  things  I  delight,  saith  the 
Lord.”1 

The  reward  is  not  of  works, 
lest  any  man  should  boast ;  but 
it  is  all  of  grace.  “What  shall 
we  say  then  that  Abraham  our 
father,  as  pertaining  to  the  flesh,  hath  found?  For  if 
Abraham  were  justified  by  works,  he  hath  whereof  to 
glory;  but  not  before  God.  For  what  saith  the  Scripture? 
Abraham  believed  God,  and  it  was  counted  unto  him  for 
righteousness.  Now  to  him  that  worketh  is  the  reward  not 
reckoned  of  grace,  but  of  debt.  But  to  him  that  worketh 
not,  but  believeth  on  Him  that  justifieth  the  ungodly,  his 
faith  is  counted  for  righteousness.”2  Therefore  there  is  no 


“  The  householder  paid  them  for  a 
full  day's  -work." 


26 


ijer.  9:23,  24 


2 Rom.  4  : 1-5 


402  Christ's  Object  Lessons 

occasion  for  one  to  glory  over  another,  or  to  grudge  against 
another.  No  one  is  privileged  above  another,  nor  can  any 
one  claim  the  reward  as  a  right. 

The  first  and  the  last  are  to  be  sharers  in  the  great, 
eternal  reward,  and  the  first  should  gladly  welcome  the  last. 
He  who  grudges  the  reward  to  another,  forgets  that  he 
himself  is  saved  by  grace  alone.  The  parable  of  the  laborers 
rebukes  all  jealousy  and  suspicion.  Love  rejoices  in  the 
truth,  and  institutes  no  envious  comparisons.  He  who 
possesses  love,  compares  only  the  loveliness  of  Christ  and 
his  own  imperfect  character. 

This  parable  is  a  warning  to  all  laborers,  however  long 
their  service,  however  abundant  their  labors,  that  without  love 
to  their  brethren,  without  humility  before  God,  they  are 
nothing.  There  is  no  religion  in  the  enthronement  of  self. 
He  who  makes  self-glorification  his  aim,  will  find  himself 
destitute  of  that  grace  which  alone  can  make  him  efficient  in 
Christ’s  service.  Whenever  pride  and  self-complacency  are 
indulged,  the  work  is  marred. 

It  is  not  the  length  of  time  we  labor,  but  our  willingness 
and  fidelity  in  the  work,  that  makes  it  acceptable  to  God. 
In  all  our  service  a  full  surrender  of  self  is  demanded.  The 
smallest  duty  done  in  sincerity  and  self-forgetfulness,  is 
more  pleasing  to  God  than  the  greatest  work  when  marred 
with  self-seeking.  He  looks  to  see  how  much  of  the  spirit 
of  Christ  we  cherish,  and  how  much  of  the  likeness  of  Christ 
our  work  reveals.  He  regards  more  the  love  and  faithfulness 
with  which  we  work  than  the  amount  we  do. 

Only  when  selfishness  is  dead,  when  strife  for  supremacy 
is  banished,  when  gratitude  fills  the  heart,  and  love  makes 
fragrant  the  life, —  it  is  only  then  that  Christ  is  abiding  in  the 
soul,  and  we  are  recognized  as  laborers  together  with  God. 

However  trying  their  labor,  the  true  workers  do  not 


The  Reward  of  Grace 


403 


regard  it  as  drudgery.  They  are  ready  to  spend  and  to  be 
spent;  but  it  is  a  cheerful  work,  done  with  a  glad  heart. 
Joy  in  God  is  expressed  through  Jesus  Christ.  Their  joy  is 
the  joy  set  before  Christ, to  do  the  will  of  Him  that  sent 
Me,  and  to  finish  His  work.”1  They  are  in  co-operation 
with  the  Lord  of  glory.  This  thought  sweetens  all  toil,  it 
braces  the  will,  it  nerves  the  spirit  for  whatever  may  befall. 
Working  with  unselfish  heart,  ennobled  by  being  partakers  of 
Christ’s  sufferings,  sharing  His  sympathies,  and  co-operating 
with  Him  in  His  labor,  they  help  to  swell  the  tide  of  His  joy, 
and  bring  honor  and  praise  to  His  exalted  name. 

This  is  the  spirit  of  all  true  service  for  God.  Through  a 
lack  of  this  spirit,  many  who  appear  to  be  first  will  become 
last,  while  those  who  possess  it,  though  accounted  last,  will 
become  first. 

There  are  many  who  have  given  themselves  to  Christ, 
yet  who  see  no  opportunity  of  doing  a  large  work  or  making 
great  sacrifices  in  His  service.  These  may  find  comfort 
in  the  thought  that  it  is  not  necessarily  the  martyr’s  self¬ 
surrender  which  is  most  acceptable  to  God;  it  may  not  be 
the  missionary  who  has  daily  faced  danger  and  death,  that 
stands  highest  in  heaven’s  records.  The  Christian  who  is 
such  in  his  private  life,  in  the  daily  surrender  of  self,  in 
sincerity  of  purpose  and  purity  of  thought,  in  meekness 
under  provocation,  in  faith  and  piety,  in  fidelity  in  that  which 
is  least,  the  one  who  in  the  home  life  represents  the  character 
of  Christ, —  such  a  one  may  in  the  sight  of  God  be  more 
precious  than  even  the  world-renowned  missionary  or  martyr. 

O,  how  different  are  the  standards  by  which  God  and 
men  measure  character.  God  sees  many  temptations  resisted 
of  which  the  world,  and  even  near  friends,  never  know, — 
temptations  in  the  home,  in  the  heart.  He  sees  the  soul’s 
humility  in  view  of  its  own  weakness;  the  sincere  repentance' 


1  John  4  :34 


404  Chris  Vs  Object  Lessons 

over  even  a  thought  that  is  evil.  He  sees  the  whole-hearted 
devotion  to  His  service.  He  has  noted  the  hours  of  hard 
battle  with  self, —  battle  that  won  the  victory.  All  this  God 
and  angels  know.  A  book  of  remembrance  is  written  before 
Him  for  them  that  fear  the  Lord  and  that  think  upon 
His  name. 

Not  in  our  learning,  not  in  our  position,  not  m  our 
numbers  or  entrusted  talents,  not  in  the  will  of  man,  is  to  be 
found  the  secret  of  success.  Feeling  our  inefficiency,  we  are 
to  contemplate  Christ,  and  through  Him  who  is  the  strength 
of  all  strength,  the  thought  of  all  thought,  the  willing  and 
obedient  will  gain  victory  after  victory. 

And  however  short  our  service  or  humble  our  work,  if 
in  simple  faith  we  follow  Christ,  we  shall  not  be  disappointed 
of  the  reward.  That  which  even  the  greatest  and  wisest 
can  not  earn,  the  weakest  and  most  humble  may  receive. 
Heaven’s  golden  gate  opens  not  to  the  self-exalted.  It  is 
not  lifted  up  to  the  proud  in  spirit.  But  the  everlasting 
portals  will  open  wide  to  the  trembling  touch  of  a  little  child. 
Blessed  will  be  the  recompense  of  grace  to  those  who  have 
wrought  for  God  in  the  simplicity  of  faith  and  love 


“To  Meet  the  Bridegroom 


y  > 


HRIST  with  His  disciples  is  seated  upon  the  Mount  of 
^  Olives.  The  sun  has  set  behind  the  mountains,  and 
the  heavens  are  curtained  with  the  shades  of  evening.  In 
full  view  is  a  dwelling-house,  lighted  up  brilliantly,  as  if  for 
some  festive  scene.  The  light  streams  from  the  openings, 
and  an  expectant  company  wait  around,  indicating  that  a 
marriage  procession  is  soon  to  appear.  In  many  parts  of 
the  East,  wedding  festivities  are  held  in  the  evening.  The 
bridegroom  goes  forth  to  meet  his  bride,  and  bring  her  to 
his  home.  By  torchlight  the  bridal  party  proceed  from 
her  father’s  house  to  his  own,  where  a  feast  is  provided  for 
the  invited  guests.  In  the  scene  upon  which  Christ  looks, 
a  company  are  awaiting  the  appearance  of  the  bridal  party 
intending  to  join  the  procession. 

Lingering  near  the  bride’s  house  are  ten  young  women 
robed  in  white.  Each  carries  a  lighted  lamp,  and  a  small 
flagon  for  oil.  All  are  anxiously  watching  for  the  appearance 


Based  on  Matt.  25 : 1-13 


(405) 


40 6  Christ's  Object  Lessons 

of  the  bridegroom.  But  there  is  a  delay.  Hour  after  hour 
passes,  the  watchers  become  weary,  and  fall  asleep.  At 
midnight  the  cry  is  heard,  “Behold,  the  bridegroom  cometh; 
go  ye  out  to  meet  him.”  The  sleepers,  suddenly  awaking, 
spring  to  their  feet.  They  see  the  procession  moving  on, 
bright  with  torches  and  glad  with  music.  They  hear  the 
voice  of  the  bridegroom  and  the  voice  of  the  bride.  The 
ten  maidens  seize  their  lamps  and  begin  to  trim  them,  in 
haste  to  go  forth.  But  five  have  neglected  to  fill  their 
flasks  with  oil.  They  did  not  anticipate  so  long  a  delay, 
and  they  have  not  prepared  for  the  emergency.  In  distress 
they  appeal  to  their  wiser  companions,  saying,  “Give  us  of 
your  oil;  for  our  lamps  are  going  out.”1  But  the  waiting 
five,  with  their  freshly  trimmed  lamps,  have  emptied  their 
flagons.  They  have  no  oil  to  spare,  and  they  answer,  “Not 
so ;  lest  there  be  not  enough  for  us  and  you :  but  go  ye 
rather  to  them  that  sell,  and  buy  for  yourselves.” 

While  they  went  to  buy,  the  procession  moved  on,  and 
left  them  behind.  The  five  with  lighted  lamps  joined  the 
throng,  and  entered  the  house  with  the  bridal  train,  and 
the  door  was  shut.  When  the  foolish  virgins  reached  the 
banqueting  hall,  they  received  an  unexpected  denial.  The 
master  of  the  feast  declared,  “I  know  you  not.”  They 
were  left  standing  without,  in  the  empty  street,'  in  the 
blackness  of  the  night. 

As  Christ  sat  looking  upon  the  party  that  waited  for 
the  bridegroom,  He  told  His  disciples  the  story  of  the  ten 
virgins,  by  their  experience  illustrating  the  experience  of 
the  church  that  shall  live  just  before  His  second  coming. 

The  two  classes-  of  watchers  represent  the  two  classes 
who  profess  to  be  waiting  for  their  Lord.  They  are  called 
virgins  because  they  profess  a  pure  faith.  By  the  lamps  is 
represented  the  word  of  God.  The  psalmist  says,  “Thy 


1  Margin 


“To  Meet  the  Bridegroom ” 


407 


word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path.”1 
The  oil  is  a  symbol  of  the  Holy  Spirit.  Thus  the  Spirit  is 
represented  in  the  prophecy  of  Zechariah.  “The  angel  that 
talked  with  me  came  again,”  he  says,  “and  waked  me,  as 
a  man  that  is  wakened  out  of  his  sleep,  and  said  unto  me, 
What  seest  thou?  And  I  said,  I  have  looked,  and  behold 
a  candlestick 
all  of  gold, 
with  a  bowl 
upon  the  top 
of  it,  and  his 
seven  lamps 
thereon,  and 
seven  pipes 
to  the  seven 
lamps,  which 
are  upon  the 
top  thereof; 
and  two  olive- 
trees  by  it, 
one  upon  the 
right  side  of 
the  bowl,  and 
the  other  up¬ 
on  the  left 
side  thereof. 

So  I  answered 
and  spake  to 

the  angel  that  talked  with  me,  saying,  What  are  these,  my 
lord  ?  Then  he  answered  and  spake  unto  me, 

saying,  This  is  the  word  of  the  Lord  unto  Zerubbabel, 
saying,  Not  by  might,  nor  by  power,  but  by  My  Spirit, 
saith  the  Lord  of  hosts.  .  .  .  And  I  answered  again, 


“ The  watchers  become  weary ,  and  fall  asleej>' 


1  Ps.  119  : 105 


408  Christ's  Object  Lessons 

and  said  unto  him,  What  be  these  two  olive  branches  which 
through  the  two  golden  pipes  empty  the  golden  oil  out 
of  themselves  ?  .  Then  said  he,  These  are  the  two 

anointed  ones,  that  stand  by  the  Lord  of  the  whole  earth.”1 

From  the  two  olive-trees  the  golden  oil  was  emptied 
through  the  golden  pipes  into  the  bowl  of  the  candlestick, 
and  thence  into  the  golden  lamps  that  gave  light  to  the 
sanctuary.  So  from  the  holy  ones  that  stand  in  God’s 
presence  His  Spirit  is  imparted  to  the  human  instrumen¬ 
talities  who  are  consecrated  to  His  service.  The  mission 
of  the  two  anointed  ones  is  to  communicate  to  God’s  people 
that  heavenly  grace  which  alone  can  make  His  word  a  lamp 
to  the  feet  and  a  light  to  the  path.  “Not  by  might,  nor  by 
power,  but  by  My  Spirit,  saith  the  Lord  of  hosts.”2 

In  the  parable,  all  the  ten  virgins  went  out  to  meet  the 
bridegroom.  All  had  lamps,  and  vessels  for  oil.  For  a 
time  there  was  seen  no  difference  between  them.  So  with 
the  church  that  lives  just  before  Christ’s  second  coming. 
All  have  a  knowledge  of  the  Scriptures.  All  have  heard 
the  message  of  Christ’s  near  approach,  and  confidently 
expect  His  appearing.  But  as  in  the  parable,  so  it  is  now. 
A  time  of  waiting  intervenes,  faith  is  tried;  and  when  the 
cry  is  heard,  “Behold,  the  Bridegroom  cometh;  go  ye  out 
to  meet  Him,”  many  are  unready.  They  have  no  oil  in 
their  vessels  with  their  lamps.  They  are  destitute  of  the 
Holy  Spirit. 

Without  the  Spirit  of  God  a  knowledge  of  His  word  is 
of  no  avail.  The  theory  of  truth,  unaccompanied  by  the 
Holy  Spirit,  can  not  quicken  the  soul  or  sanctify  the  heart. 
One  may  be  familiar  with  the  commands  and  promises  of 
the  Bible;  but  unless  the  Spirit  of  God  sets  the  truth 
home,  the  character  will  not  be  transformed.  Without 
the  enlightenment  of  the  Spirit,  men  will  not  be  able  to 

1  Zech.  4  : 1-14 


2Zech.  4 : 6 


Copyright,  1900,  by  Pacific  Press  Publishing  Co. 


“ To  Meet  the  Bridegroom ”  41 1 

distinguish  truth  from  error,  and  they  will  fall  under  the 
masterful  temptations  of  Satan. 

The  class  represented  by  the  foolish  virgins  are  not 
hypocrites.  They  have  a  regard  for  the  truth,  they  have 
advocated  the  truth,  they  are  attracted  to  those  who  believe 
the  truth;  but  they  have  not  yielded  themselves  to  the  Holy 
Spirit’s  working.  They  have  not  fallen  upon  the  Rock, 
Christ  Jesus,  and  permitted  their  old  nature  to  be  broken 
up.  This  class  are  represented  also  by  the  stony-ground 
hearers.  They  receive  the  word  with  readiness,  but  they 
fail  of  assimilating  its  principles.  Its  influence  is  not  abiding. 
The  Spirit  works  upon  man’s  heart,  according  to  his  desire 
and  consent  implanting  in  him  a  new  nature;  but  the  class 
represented  by  the  foolish  virgins  have  been  content  with  a 
superficial  work.  They  do  not  know  God.  They  have  not 
studied  His  character;  they  have  not  held  communion  with 
Him;  therefore  they  do  not  know  how  to  trust,  how  to  look 
and  live.  Their  service  to  God  degenerates  into  a  form. 
“They  come  unto  thee  as  the  people  cometh,  and  they  sit 
before  thee  as  My  people,  and  they  hear  thy  words,  but 
they  will  not  do  them;  for  with  their  mouth  they  show  much 
love,  but  their  heart  goeth  after  their  covetousness.”1  The 
apostle  Paul  points  out  that  this  will  be  the  special  charac¬ 
teristic  of  those  who  live  just  before  Christ’s  second  coming. 
He  says,  “In  the  last  days  perilous  times  shall  come:  for 
men  shall  be  lovers  of  their  own  selves;  .  .  .  lovers 

of  pleasures  more  than  lovers  of  God;  having  a  form  of 
godliness,  but  denying  the  power  thereof.”2 

This  is  the  class  that  in  time  of  peril  are  found  crying, 
Peace  and  safety.  They  lull  their  hearts  into  security,  and 
dream  not  of  danger.  When  startled  from  their  lethargy, 
they  discern  their  destitution,  and  entreat  others  to  supply 
their  lack;  but  in  spiritual  things  no  man  can  make  up 

1  Eze.  33  :  31  2  2  Tim.  3:1-5 


412  Christ's  Object  Lessons 

another’s  deficiency.  The  grace  of  God  has  been  freely 
offered  to  every  soul.  The  message  of  the  gospel  has  been 
heralded,  “Let  him  that  is  athirst  come.  And  whosoever 
will,  let  him  take  the  water  of  life  freely.”1  But  character 
is  not  transferable.  No  man  can  believe  for  another.  No 
man  can  receive  the  Spirit  for  another.  No  man  can  impart 
to  another  the  character  which  is  the  fruit  of  the  Spirit’s 
working.  “Though  Noah,  Daniel,  and  Job  were  in  it  [the 
land] ,  as  I  live,  saith  the  Lord  God,  they  shall  deliver 
neither  son  nor  daughter;  they  shall  but  deliver  their  own 
souls  by  their  righteousness.” 2 

It  is  in  a  crisis  that  character  is  revealed.  When  the 
earnest  voice  proclaimed  at  midnight,  “Behold,  the  bride¬ 
groom  cometh;  go  ye  out  to  meet  him,”  and  the  sleeping 
virgins  were  roused  from  their  slumbers,  it  was  seen  who 
had  made  preparation  for  the  event.  Both  parties  were 
taken  unawares;  but  one  was  prepared  for  the  emergency, 
and  the  other  was  found  without  preparation.  So  now,  a 
sudden  and  unlooked-for  calamity,  something  that  brings 
the  soul  face  to  face  with  death,  will  show  whether  there  is 
any  real  faith  in  the  promises  of  God.  It  will  show  whether 
the  soul  is  sustained  by  grace.  The  great  final  test  comes 
at  the  close  of  human  probation,  when  it  will  be  too  late 
for  the  soul’s  need  to  be  supplied. 

The  ten  virgins  are  watching  in  the  evening  of  this 
earth’s  history.  All  claim  to  be  Christians.  All  have  a 
call,  a  name,  a  lamp,  and  all  profess  to  be  doing  God’s 
service.  All  apparently  wait  for  Christ’s  appearing.  But 
five  are  unready.  Five  will  be  found  surprised,  dismayed, 
outside  the  banquet  hall. 

At  the  final  day,  many  will  claim  admission  to  Christ’s 
kingdom,  saying,  “We  have  eaten  and  drunk  in  Thy  pres¬ 
ence,  and  Thou  hast  taught  in  our  streets.”  “Lord,  Lord, 


1  Rev.  22  : 17 


2Eze.  14:20 


“To  Meet  the  Bridegroom ” 


413 


have  we  not  prophesied  in  Thy  name?  and  in  Thy  name 
have  cast  out  devils  ?  and  in  Thy  name  done  many  wonderful 
works?”  But  the  answer  is,  “I  tell  you,  I  know  you  not 
whence  ye  are;  depart  from  Me.”1  In  this  life  they  have 
not  entered  into  fellowship  with  Christ;  therefore  they  know 

not  the  language 
of  heaven,  they 
are  strangers 
to  its  joy. 
“What  man 
knoweth  the 
things  of  a 
man,  save  the 
spirit  of  man 
which  is  in 
him?  even  so 
the  things  of 
God  knoweth 
no  man,  but 
the  Spirit  of 
God.”2 

Saddest  of  all 

“Give  us  of  your  oil;  for  our  lamps  WOrds  that  ever  fell 

are  going  out." 

on  mortal  ear  are  those  words 
of  doom,  “I  know  you  not.”  The  fellowship  of  the  Spirit, 
which  you  have  slighted,  could  alone  make  you  one  with 
the  joyous  throng  at  the  marriage  feast.  In  that  scene  you 
can  not  participate.  Its  light  would  fall  on  blinded  eyes,  its 
melody  upon  deaf  ears.  Its  love  and  joy  could  awake 
no  chord  of  gladness  in  the  world-benumbed  heart.  You 
are  shut  out  from  heaven  by  your  own  unfitness  for  its 
companionship. 

We  can  not  be  ready  to  meet  the  Lord  by  waking  when 


1  Luke  13  :  26,  27;  Matt.  7  :  22 


2 1  Cor.  2 : 11 


4 14 


Christ's  Object  Lessons 

ft 

the  cry  is  heard,  “Behold,  the  Bridegroom!”  and  then 
gathering  up  our  empty  lamps  to  have  them  replenished. 
We  can  not  keep  Christ  apart  from  our  lives  here,  and  yet 
be  fitted  for  His  companionship  in  heaven. 

In  the  parable  the  wise  virgins  had  oil  in  their  vessels 
with  their  lamps.  Their  light  burned  with  undimmed  flame 
through  the  night  of  watching.  It  helped  to  swell  the 
illumination  for  the  bridegroom’s  honor.  Shining  out  in 
the  darkness,  it  helped  to  illuminate  the  way  to  the  home 
of  the  bridegroom,  to  the  marriage  feast. 

So  the  followers  of  Christ  are  to  shed  light  into  the 
darkness  of  the  world.  Through  the  Holy  Spirit,  God’s 
word  is  a  light  as  it  becomes  a  transforming  power  in  the 
life  of  the  receiver.  By  implanting  in  their  hearts  the 
principles  of  His  word,  the  Holy  Spirit  develops  in  men 
the  attributes  of  God.  The  light  of  His  glory  —  His  char¬ 
acter —  is  to  shine  forth  in  His  followers.  Thus  they  are 
to  glorify  God,  to  lighten  the  path  to  the  Bridegroom’s  home, 
to  the  city  of  God,  to  the  marriage  supper  of  the  Lamb. 

The  coming  of  the  bridegroom  was  at  midnight, —  the 
darkest  hour.  So  the  coming  of  Christ  will  take  place  in 
the  darkest  period  of  this  earth’s  history.  The  days  of 
Noah  and  Lot  picture  the  condition  of  the  world  just  before 
the  coming  of  the  Son  of  man.  The  Scriptures  pointing 
forward  to  this  time  declare  that  Satan  will  work  with  all 
power  and  “with  all  deceivableness  of  unrighteousness.”1 
His  working  is  plainly  revealed  by  the  rapidly  increasing 
darkness,  the  multitudinous  errors,  heresies,  and  delusions 
of  these  last  days.  Not  only  is  Satan  leading  the  world 
captive,  but  his  deceptions  are  leavening  the  professed 
churches  of  our  Lord  Jesus  Christ.  The  great  apostasy 
will  develop  into  darkness  deep  as  midnight,  impenetrable 
as  sackcloth  of  hair.  To  God’s  people  it  will  be  a  night  of 


1  2  Thess.  2  :  9,  io 


4i5 


“To  Meet  the  Bridegroom ” 

trial,  a  night  of  weeping,  a  night  of  persecution  for  the 
truth’s  sake.  But  out  of  that  night  of  darkness  God’s  light 
will  shine. 

He  causes  “the  light  to  shine  out  of  darkness.”1  When 
“the  earth  was  without  form,  and  void,  and  darkness  was 
upon  the  face  of  the  deep,”  “the  Spirit  of  God  moved  upon 
the  face  of  the  waters.  And  God  said,  Let  there  be  light; 
and  there  was  light.”2  So  in  the  night  of  spiritual  darkness, 
God’s  word  goes  forth,  “Let  there  be  light.”  To  His  people 
He  says,  “Arise,  shine;  for  thy  light  is  come,  and  the  glory 
of  the  Lord  is  risen  upon  thee.”3 

“Behold,”  says  the  Scripture,  “the  darkness  shall  cover 
the  earth,  and  gross  darkness  the  people;  but  the  Lord  shall 
arise  upon  thee,  and  His  glory  shall  be  seen  upon  thee.”4 

It  is  the  darkness  of  misapprehension  of  God  that  is 
enshrouding  the  world.  Men  are  losing  their  knowledge 
of  His  character.  It  has  been  misunderstood  and  misin¬ 
terpreted.  At  this  time  a  message  from  God  is  to  be 
proclaimed,  a  message  illuminating  in  its  influence  and 
saving  in  its  power.  His  character  is  to  be  made  known. 
Into  the  darkness  of  the  world  is  to  be  shed  the  light  of 
His  glory,  the  light  of  His  goodness,  mercy,  and  truth. 

This  is  the  work  outlined  by  the  prophet  Isaiah  in  the 

words,  “O  Jerusalem,  that  bringest  good  tidings,  lift  up 

/ 

thy  voice  with  strength;  lift  it  up,  be  not  afraid ;  say  unto 
the  cities  of  Judah,  Behold  your  God!  Behold,  the  Lord 
God  will  come  with  strong  hand,  and  His  arm  shall  rule 
for  Him;  behold,  His  reward  is  with  Him,  and  His  work 
before  Him.”5 

Those  who  wait  for  the  Bridegroom’s  coming  are  to 
say  to  the  people,  “Behold  your  God.”  The  last  rays  of 
merciful  light,  the  last  message  of  mercy  to  be  given  to  the 
world,  is  a  revelation  of  His  character  of  love.  The  children 

l2  Cor.  4:6  2 Gen.  1:2,  3  3 Isa.  60:1  4 Isa.  60:2  5 Isa.  40:9,  10 


416  Christ's  Object  Wessons 

of  God  are  to  manifest  His  glory.  In  their  own  life  and 
character  they  are  to  reveal  what  the  grace  of  God  has  done 
for  them. 

The  light  of  the  Sun  of  Righteousness  is  to  shine  forth 
in  good  works, —  in  words  of  truth  and  deeds  of  holiness. 

Christ,  the  outshining  of  the  Father’s  glory,  came  to  the 
world  as  its  light.  He  came  to  represent  God  to  men,  and 


“ They  were  left  standing  without,  in  the  empty  street t 
in  the  blackness  of  the  night," 


417 


“To  Meet  the  Bridegroom ” 

^  ■  *  I 

of  Him  it  is  written  that  He  was  anointed  “with  the  Holy 
Ghost  and  with  power,”  and  “went  about  doing  good.”1 
In  the  synagogue  at  Nazareth  He  said,  “The  Spirit  of  the 
Lord  is  upon  Me,  because  He  hath  anointed  Me  to  preach 
the  gospel  to  the  poor;  He  hath  sent  Me  to  heal  the 
broken-hearted,  to  preach  deliverance  to  the  captives,  and 
recovering  of  sight  to  the  blind,  to  set  at  liberty  them  that 
are  bruised,  to  preach  the  acceptable  year  of  the  Lord.”2 
This  was  the  work  He  commissioned  His  disciples  to  do. 
“Ye  are  the  light  of  the  world,”  He  said.  “Let  your  light 
so  shine  before  men,  that  they  may  see  your  good  works, 
and  glorify  your  Father  which  is  in  heaven.”3 

This  is  the  work  which  the  prophet  Isaiah  describes 
when  he  says,  “Is  it  not  to  deal  thy  bread  to  the  hungry, 
and  that  thou  bring  the  poor  that  are  cast  out  to  thy 
house?  when  thou  seest  the  naked,  that  thou  cover  him; 
and  that  thou  hide  not  thyself  from  thine  own  flesh?  Then 
shall  thy  light  break  forth  as  the  morning,  and  thine  health 
shall  spring  forth  speedily;  and  thy  righteousness  shall  go 
before  thee;  the  glory  of  the  Lord  shall  be  thy  rereward.”4 

Thus  in  the  night  of  spiritual  darkness  God’s  glory  is 
to  shine  forth  through  His  church  in  lifting  up  the  bowed 
down  and  comforting  those  that  mourn. 

All  around  us  are  heard  the  wails  of  a  world’s  sorrow. 
On  every  hand  are  the  needy  and  distressed.  It  is  ours  to 
aid  in  relieving  and  softening  life’s  hardships  and  misery. 

Practical  work  will  have  far  more  effect  than  mere  - 
sermonizing.  We  are  to  give  food  to  the  hungry,  clothing 
to  the  naked,  and  shelter  to  the  homeless.  And  we  are 
called  to  do  more  than  this.  The  wants  of  the  soul,  only 
the  love  of  Christ  can  satisfy.  If  Christ  is  abiding  in  u£, 
our  hearts  will  be  full  of  divine  sympathy.  The  sealed 
fountains  of  earnest,  Christlike  love  will  be  unsealed. 

27  1  Acts  10:38  2Luke4:i8,  19  3  Matt.  5 : 14,  16  4  Isa.  58:7,  8 


4 1 8,  Christ's  Object  Lessons 

God  calls  not  only  for  our  gifts  for  the  needy,  but  for 
our  cheerful  countenance,  our  hopeful  words,  our  kindly 
hand-clasp.  When  Christ  healed  the  sick,  He  laid  His 
hands  upon  them.  So  should  we  come  in  close  touch 
with  those  whom  we  seek  to  benefit. 

There  are  many  from  whom  hope  has  departed.  Bring 
back  the  sunshine  to  them.  Many  have  lost  their  courage. 
Speak  to  them  words  of  cheer.  Pray  for  them.  There  are 
those  who  need  the  bread  of  life.  Read  to  them  from  the 
word  of  God.  Upon  many  is  a  soul-sickness  which  no 
earthly  balm  can  reach  nor  physician  heal.  Pray  for  these 
souls,  bring  them  to  Jesus.  Tell  them  that  there  is  a  balm 
in  Gilead  and  a  Physician  there. 

Light  is  a  blessing,  a  universal  blessing,  pouring  forth 
its  treasures  on  a  world  unthankful,  unholy,  demoralized. 
So  it  is  with  the  light  of  the  Sun  of  Righteousness.  The 
whole  earth,  wrapped  as  it  is  in  the  darkness  of  sin,  and 
sorrow,  and  pain,  is  to  be  lighted  with  the  knowledge  of 
God’s  love.  From  no  sect,  rank,  or  class  of  people  is  the 
light  shining  from  heaven’s  throne  to  be  excluded. 

The  message  of  hope  and  mercy  is  to  be  carried  to  the 
ends  of  the  earth.  Whosoever  will,  may  reach  forth  and 
take  hold  of  God’s  strength  and  make  peace  with  Him, 
and  he  shall  make  peace.  No  longer  are  the  heathen  to 
be  wrapped  in  midnight  darkness.  The  gloom  is  to  disappear 
before  the  bright  beams  of  the  Sun  of  Righteousness.  The 
power  of  hell  has  been  overcome. 

But  no  man  can  impart  that  which  he  himself  has  not 
received.  In  the  work  of  God,  humanity  can  originate 
nothing.  No  man  can  by  his  own  effort  make  himself  a 
light-bearer  for  God.  It  was  the  golden  oil  emptied  by  the 
heavenly  messengers  into  the  golden  tubes,  to  be  conducted 
from  the  golden  bowl  into  the  lamps  of  the  sanctuary,  that 


“To  Meet  the  Bridegroom ”  419 

produced  a  continuous,  bright  and  shining  light.  It  is  the 
love  of  God  continually  transferred  to  man  that  enables  him 
to  impart  light.  Into  the  hearts  of  all  who  are  united  to 
God  by  faith  the  golden  oil  of  love  flows  freely,  to  shine  out 
again  in  good  works,  in  real,  heartfelt  service  for  God. 

In  the  great  and  measureless  gift  of  the  Holy  Spirit  are 
contained  all  of  heaven’s  resources.  It  is  not  because  of  any 
restriction  on  the  part  of  God  that  the  riches  of  His  grace 
do  not  flow  earthward  to  men.  If  all  were  willing  to  receive, 
all  would  become  filled  with  His  Spirit. 

It  is  the  privilege  of  every  soul  to  be  a  living  channel 
through  which  God  can  communicate  to  the  world  the 
treasures  of  His  grace,  the  unsearchable  riches  of  Christ. 
There  is  nothing  that  Christ  desires  so  much  as  agents  who 
will  represent  to  the  world  His  Spirit  and  character.  There 
is  nothing  that  the  world  needs  so  much  as  the  manifestation 
through  humanity  of  the  Saviour’s  love.  All  heaven  is 
waiting  for  channels  through  which  can  be  poured  the  holy 
oil  to  be  a  joy  and  blessing  to  human  hearts. 

Christ  has  made  every  provision  that  His  church  shall 
be  a  transformed  body,  illumined  with  the  Light  of  the 
world,  possessing  the  glory  of  Immanuel.  It  is  His  purpose 
that  every  Christian  shall  be  surrounded  with  a  spiritual 
atmosphere  of  light  and  peace.  He  desires  that  we  shall 
reveal  His  own  joy  in  our  lives. 

The  indwelling  of  the  Spirit  will  be  shown  by  the  out¬ 
flowing  of  heavenly  love.  The  divine  fulness  will  flow 
through  the  consecrated  human  agent,  to  be  given  forth 
to  others. 

The  Sun  of  Righteousness  has  ‘'healing  in  His  wings.”1 
So  from  every  true  disciple  is  to  be  diffused  an  influence  for 
life,  courage,  helpfulness,  and  true  healing. 

The  religion  of  Christ  means  more  than  the  forgiveness 


1  Mai.  4  :  2 


420  Christ's  Object  Lessons 

of  sin;  it  means  taking  away  our  sins,  and  filling  the  vacuum 
with  the  graces  of  the  Holy  Spirit.  It  means  divine  illumi¬ 
nation,  rejoicing  in  God.  It  means  a  heart  emptied  of  self, 
and  blessed  with  the  abiding  presence  of  Christ.  When 
Christ  reigns  in  the  soul,  there  is  purity,  freedom  from  sin. 
The  glory,  the  fulness,  the  completeness  of  the  gospel  plan 
is  fulfilled  in  the  life.  The  acceptance  of  the  Saviour  brings 
a  glow  of  perfect  peace,  perfect  love,  perfect  assurance.  The 
beauty  and  fragrance  of  the  character  of  Christ,  revealed  in 
the  life,  testifies  that  God  has  indeed  sent  His  Son  into  the 
world  to  be  its  Saviour. 

Christ  does  not  bid  His  followers  strive  to  shine.  He 
says,  Let  your  light  shine.  If  you  have  received  the  grace 
of  God,  the  light  is  in  you.  Remove  the  obstructions,  and 
the  Lord’s  glory  will  be  revealed.  The  light  will  shine 
forth,  to  penetrate  and  dispel  the  darkness.  You  can  not 
help  shining  within  the  range  of  your  influence. 

The  revelation  of  His  own  glory  in  the  form  of  humanity, 
will  bring  heaven  so  near  to  men  that  the  beauty  adorning 
the  inner  temple  will  be  seen  in  every  soul  in  whom  the 
Saviour  dwells.  Men  will  be  captivated  by  the  glory  of  an 
abiding  Christ.  And  in  currents  of  praise  and  thanksgiving 
from  the  many  souls  thus  won  to  God,  glory  will  flow  back 
to  the  great  Giver. 

“Arise,  shine;  for  thy  light  is  come,  and  the  glory  of  the 
Lord  is  risen  upon  thee.”1  To  those  who  go  out  to  meet 
the  Bridegroom  is  .this  message  given.  Christ  is  coming 
with  power  and  great  glory.  He  is  coming  with  His  own 
glory,  and  with  the  glory  of  the  Father.  He  is  coming  with 
all  the  holy  angels  with  Him.  While  all  the  world  is 
plunged  in  darkness,  there  will  be  light  in  every  dwelling 
of  the  saints.  They  will  catch  the  first  light  of  His  second 
appearing.  The  unsullied  light  will  shine  from  His  splendor, 


xIsa.  60 :  i 


“To  Mi?  e  t  the  Bridegroom  ”  421 

and  Christ  the  Redeemer  will  be  admired  by  all  who  have 
served  Him.  While  the  wicked  flee  from  His  presence, 
Christ’s  followers  will  rejoice.  The  patriarch  Job,  looking 
down  to  the  time  of  Christ’s  second  advent,  said,  “Whom 
I  shall  see  for  myself,  and  mine  eyes  shall  behold,  and  not 
a  stranger.”1  To  His  faithful  followers  Christ  has  been 
a  daily  companion  and  familiar  friend.  They  have  lived  in 
close  contact,  in  constant  communion  with  God.  Upon 
them  the  glory  of  the  Lord  has  risen.  In  them  the  light 
of  the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ  has  been  reflected.  Now  they  rejoice  in  the  undimmed 
rays  of  the  brightness  and  glory  of  the  King  in  His  majesty. 
They  are  prepared  for  the  communion  of  heaven;  for  they 
have  heaven  in  their  hearts. 

With  uplifted  heads,  with  the  bright  beams  of  the  Sun 
of  Righteousness  shining  upon  them,  with  rejoicing  that 
their  redemption  draweth  nigh,  they  go  forth  to  meet  the 
Bridegroom,  saying,  “Lo,  this  is  our  God;  we  have  waited 
for  Him,  and  He  will  save  us.”2 

“And  I  heard  as  it  were  the  voice  of  a  great  multitude, 
and  as  the  voice  of  many  waters,  and  as  the  voice  of  mighty 
thunderings,  saying,  Alleluia;  for  the  Lord  God  omnipotent 
reigneth.  Let  us  be  glad  and  rejoice,  and  give  honor  to 
Him;  for  the  marriage  of  the  Lamb  is  come,  and  His  wife 
hath  made  herself  ready.  .  .  .  And  he  saith  unto  me, 

Write,  Blessed  are  they  which  are  called  unto  the  marriage 
supper  of  the  Lamb.”  “He  is  Lord  of  lords,  and  King  of 
kings;  and  they  that  are  with  Him  are  called,  and  chosen, 
and  faithful.”3 


xJob  19  :  27,  margin 


2  Isa.  25  :  9 


3  Rev.  19:6-9  ;  17:14 


To-night  the  Lamb  doth  feast  His  own , 
To-night  He  with  His  bride  sits  down , 
To-night  puts  on  the  spousal  crown , 


In  the  great  upper  room . 

Ascend ,  beloved ,  to  the  love ; 

This  is  the  day  of  days ; 

To-night  the  bridal  song  is  sung , 
To-night  ten  thousand  harps  are  strung, 
In  sympathy  with  heart  and  tongue , 
Unto  the  Lamb's  high  praise. 

The  festal  lamps  are  lighting  now 
In  the  great  marriage-hall ; 

By  angel-hands  the  board  is  spread, 

By  angel-hands  the  sacred  bread 
Is  on  the  golden  table  laid ; 

The  King  His  own  doth  call. 

The  gems  are  gleami?ig  from  the  roof , 
Like  stars  in  night's  round  dome ; 
The  festal  wreaths  are  hanging  there, 
The  festal  fragrance  fills  the  air, 

And  flowers  of  heaven,  divinely  fair, 
Unfold  their  happy  bloom. 


(423) 


Long ,  long  deferred ,  now  come  at  last, 
The  Lamb's  glad  wedding  day; 

The  guests  are  gathering  to  the  feast, 
The  seats  in  heavenly  order  placed , 

The  royal  throne  above  the  rest  ;— 

How  bright  the  new  array ! 

Sorrow  and  sighing  are  no  more, 

The  weeping  hours  are  past ; 
To-night  the  waiting  will  be  done, 
To-night  the  wedding  robe  put  on. 

The  glory  and  the  joy  begun ; 

The  crown  has  come  at  last. 

Without,  within *  is  light,  is  light ; 

Around,  above,  is  love ; 

We  enter,  to  go  out  710  more, 

We  raise  the  song  unsung  before. 

We  doff  the  sackcloth  that  we  wore ; 

For  all  is  joy  above. 

Ascend ,  beloved,  to  the  life; 

Our  days  of  death  are  o  'er ; 
Mortality  has  done  its  worst, 

The  fetters  of  the  tomb  are  burst, 

The  last  has  now  become  the  first, 

For  ever,  evermore. 

Ascend,  beloved,  to  the  feast ; 

Make  haste,  thy  day  has  come ; 
Thrice  blest  are  they  the  Lamb  doth  call 
To  share  the  heavenly  festival 
In  the  new  Salem  palace-hall , 

Our  everlasting  homei 

Sonar. 


(424) 


1 


Scriptural  Index 


Genesis 


Psalms 


Isaiah 


'  •  2,  3 . 415 

II,  12 . 80 

8  :  22 . 65 

12  :  1 . 36 

2 . 286 

49  :  22,  25  .  214 


Exodus 

31:2-6 . 349 

33  : 18,  19 . 286 

34  :  6,  7 . 162,  286 


L  eviticus 


19 :  18  .  .  .  . . 261 

Numbers 

23  :  10 . 221 

Deuteronomy 

4:5-8 . 290 

6:5 . 261 

7-9 . 24 

7:6, 9,  n-15 . 289 

8  : 11-14,  17,  19,  20  .  .  291 

15  •  •  .  . . 287 

17 . 52 

14  :  29 . ,  .  220 

32  :  9,  10 . 166 

9-12 . 287 


i  Chronicles 

29  :  14 . 362 


Nehemiah 

8:8 . 335 


.  Job 

19  :  27 . 421 

28  : 14-18  ........  107 


14 

258 

2 

:  20,  21  .  .  . 

. 372 

18: 

35 . 

235 

5 

:  1,  2  .  .  .  . 

. 285 

19: 

7 . 

286 

1 . 

33: 

9 . 

81 

2 . 

. 215 

37  : 

6 . 

175 

3-7  •••  • 

39: 

258 

4 . 

. 218 

40: 

8 . 60 ,  282, 

312 

7 . 

.  .  .  214, 285 

42  : 

1 . 

270 

8 

18  .... 

45’ 

2 . 

336 

13 

12  .... 

•  ....  374 

49: 

18,  20 . 

258 

25 

:  8 . 

50: 

6 . 

179 

9 . 

15 . 

172 

26 

3 . 

. 174 

23 . 

298 

20,  21  .  .  . 

. 178 

51  : 

7 . 

206 

27 

3 . 

65: 

9-11,  R.  V . 

81 

5 . 

.  .  156, 388 

67  : 

2 . 

299 

32 

•20  .... 

•  •  •  4i,  85 

68: 

10 . 

256 

40 

9>  10  ••• 

. 415 

13 . 

206 

29  .... 

. 157 

72: 

12 . 

173 

30,  3i  •  •  • 

. 147 

73: 

11 . 

177 

43 

12  .... 

. 299 

78: 

24 . 

287 

44 

22  .... 

. 204 

97  : 

177 

49 

7 . 

. 163 

103 

:i3 . 

204 

50 

4 . 

•  •  •  1.39, 336 

14 . 

362 

53 

1 19 

:  I05 . 

407 

54 

13  .... 

27 

176 . 

186 

55 

. 235 

126 

:  6 . 

65 

i-3  •  •  •  • 

. 233 

130 

■7 . 

245 

7 . 

. 205 

146 

:  4 . 

270 

8,  9  ...  . 

. 397 

10  .... 

. 67 

Proverbs 

11  .... 

. 65 

57 

15  .... 

2  : 

3-5 . 

114 

58 

6,  7  ...  • 

5: 

22 . 

200 

6,  7,  10  .  . 

. 37i 

30: 

5>  6 . 

41 

7,  8  ...  . 

. 417 

59 

14,  15  •  •  • 

. 171 

Ecclesiastes 

60 

. 4i5 

1 . 

. 420 

9  : 

5,  6 . 

270 

2 . 

. 415 

9: 

10 . 

346 

61 

3 . 

11 : 

6 . 

65 

10  .... 

. 206 

11  .... 

. 63 

Canticles 

62 

5 . 

.  .  .  .  207 

12  .... 

. 180 

2 : 

4 . 

207 

64 

6 . 

. 3ii 

5: 

10, 16 . 

339 

65 

5  -  •  •  • 

. 150 

(425) 


426 


Scriptural  Index 


Jeremiah 


2  :  21 . 290 

3  : 13 . 158 

4:3 . 56 

5:9 . 304 

7:4 . 292 

9  :  23,  24 . 401 

14  :  21 . 148 

17  :  5,  6 . 202 

9  . 159 

23  :  28 . 41 

31 :  3 . 202 

34 . 205 

50  :  20 . 205 

Ezekiel 

14  : 20 . 412 

16: 62,  63 . 161 

33:n . 123 

31  . 4ii 

34  : 12 . 187 

36  :  25 . 158 

31 . 1 61 

Daniel 

1  :  17 . 357 

5  :  27 . 267 

30 . 259 

12:1 . 179 

10  . 155 

Hosea 

4:6 . 306 

17 . 237 

6:3 . 67 

8:12 . 306 

10:1 . 290 

12 . 56 

n:8 . 235 

8,  9 . 218 

14  : 1-8 . 218 

5 . 67 

7 . 67 

Micah 

2 : 10 . 205 

6:6-8 . 210 

7  : 18 . 186 

Nahum 

1:3 . 177 

Zephaniah 

3:17 . 207 


Zechariah 


2:8 . 

.  .  166 

3:1-3 . 

.  .  166 

3-7 . 

4,  5 . 

7 . 

207,  389 

4 : 1-14 . 

6 . 

.  .  67 

9 :  16 . 

.  .  118 

12  : 8 . 

Malachi 

3:5.8, 9 . 

•  •  372 

7,  8 . 

.  .  144 

10-12  . 

•  •  145 

17 . 

1 18,  283 

18 . 

■  •  74 

4:2 . 

67,  419 

Matthew 

3:2 . 

35,  276 

17 . 

.  .  274 

5:3 . 

14, 16 . 

.  .  417 

17, 18 . 

•  •  3i4 

45 . 

47 . 

6:n . 

.  .  81 

12 . 

.  .  247 

15 . 

•  •  251 

2S-33  . 

.  .  19 

30 . 

.  .  81 

7:2 . 

•  •  251 

21 . 

22 . 

•  •  4i3 

M 

O 

00 

.  .  254 

8 . 

245,  386 

37 . 

.  •  223 

11  :  28-30 . 

•  •  230 

13  :  1-9,  18-23  .  .  .  . 

•  •  33 

13-15  . 

24-30,  37-43  •  •  • 

.  .  70 

31.  32  •  •  • 

.  .  76 

33 . 

•  •  95 

34,  35  . 

.  .  17 

37 . 

•  •  35 

44 . 

•  •  103 

45,  46  . 

•  •  115 

47-50  . 

51,  52 . 

15  :  6,  9 . 

16 :  26 . 

18  :  15-17 . 

21-35  . 

.  •  243 

19  :  16-30 . 

•  •  39° 

20  :  1-16 . 

•  •  39° 

28  ....  139,  361,  389 

21  :  22  ....... 

.  .  174 

Matthew 


21 ; 

: 23-32  .  .  . 

31  .... 

33-44  •  •  • 

22  : 

:  1 -14  •  •  • 

. 307 

23  : 

:  3 . 

. 279 

24 

: 37-39  •  •  • 

44  .... 

. 319 

25 

:i-i3  •  •  • 

. 405 

13-30  .  .  . 

. 325 

34  .... 

. 374 

27 

:  22  .... 

. 294 

24,  25  .  .  . 

. 294 

Mark 


2 

:  17  .  •  . 

. 58 

4  : 

: 1-20  .  . 

. 33 

26-29  •  • 

28  .  .  . 

. 81 

30-32  .  . 

. 76 

7 

:  7  •  •  •  • 

8: 

: 36  .  .  . 

.  .  . ^  .  .  374 

36,  37  •  • 

10  : 

:  17-31  •  • 

. 39° 

11  : 

:  24  .  .  . 

12 

:  24  .  .  . 

14: 

:  27,  29  .  . 

. 152 

15 

:  34  ■  •  • 

16 

:  7  •  •  •  • 

. 156 

15  •  ■  • 

•  .301,  3°3,  37i 

Luke 


2 

:  40,  52  .  .  .  . 

....  83 

49 . 

....  283 

4 

:  18 . 

.  .  .  .158 

18,  19  ...  . 

.  .  .  .417 

5 

:  28 . 

••••  393 

3i . 

....  158 

6 

:  38 . 

•  •  86,  375 

8 

:  4_I5  •  •  •  • 

....  33 

9 

:  56 . 

10 : 

: 25-37  .  .  .  . 

.  .  .  .376 

11  : 

:i-I3  •  •  •  • 

....  139 

12 ; 

....  96 

13-21  .  .  .  . 

....  252 

20 . 

....  343 

33 . 

•  •  370, 375 

48 . 

....  363 

13: 

:i-9 . 

18,  19  ...  . 

....  76 

20,  21  ...  . 

....  95 

26, 27  ...  . 

.  .  .  .413 

34,  35  ...  • 

....  237 

14 

:  1,  12-24  •  •  • 

13 . 

....  370 

15: 

:  1-10  .  .  .  . 

....  185 

7 . 

....  47 

n-32  .  .  .  . 

Scriptural  Index 


42; 


Luke 


16  : 1-9 . 366 

10 . 266, 356 

19-31 . 260 

17:3. . 248,  249 

3,  4 . 250 

18  :  1-8 . 164 

9-14 . 15° 

18-30 . 390 

19:5 . 236 

42 . 302 

21 :  34  .  55,  3i9 

22:32 . 156 

23  : 18 . 294 

34 . 218 

42 . 264 

24  :  27 . 39,  128 

32 . 40 

49  .  327 

John 

1:9 . 385 

11, 5 . n6 

12  . 314 

29  ...  77,  222,  250,  274 

3:3 . 1 12 

3-8 . 98 

7,3 . 48 

16  301,316,331 

17  . 212 

4:9 . 380 

34 . 283,403 

5  :  24 . 38 

30  .  . . 60 

39  .  39, 128 

46 . 128 

6:12 . 352 

37 . 206,280 

51 . 223 

54-63  . 130 

60 . 48 

63 . 38 

7  : 17,  R.  V . 36 

8  :  33 . 268 

39,  40  . 268 

48 . 381 

9 :  29 . 79 

11:40 . 145 

12  :  24 . 86 

42 . 106 

13^7  •  •  - . 272 

34 . •.  144,  382 

14:3 . 40 

6  .  .  . . 173 

13  . .  148 

13,  14 . in 

15,  21 . 143 

15-24 . 283 

23 . 61 


John 


14:24  .  .  .  . 

. 139 

15  :  5 . 

.  •-  -  52,332 

7 . 

. 144 

8 . 

. 301 

10  .... 

.  .  .  283,  312 

17,  .... 

. 382 

17:3 . 

•  •  •  114, 133 

17  .... 

18  .... 

. 191 

19  .... 

19:15  •  •  .  . 

. 294 

20:22  .... 

. 327 

21  :  15,  17  •  • 

. 154 

Acts 


2  : 

: 47  •  •  •  • 

4 

:  12  .... 

32,  33  •  •  • 

5: 

:  31  •  •  •  • 

6: 

:  15  .... 

8 

. 308 

10 

: 33  •  •  •  • 

. 59 

38  ...  . 

. 4i7 

13: 

00 

rt* 

1 

'O 

15 

: 14  .  .  •  • 

. 79 

22 

:2i  .  .  .  . 

. 36 

24 

: 25  .  .  .  . 

Romans 


1 :  20,  R.  V.  .  . 

22 . 

....  199 

25,  21  .  .  .  . 

....  18 

28 . 

....  200 

2:4 . 

....  202 

3: 11,  12  .  .  .  . 

26 . 

4:i-5 . 

....  401 

7:18 . 

24 . 

....  201 

8:9 . 

....  251 

26 . 

...  147 

30  .... 

....  163 

32 . 

....  174 

10:17  . 

....  100 

11 :  17-21  .  .  .  . 

....  306 

12:11  . 

•  •  51,  346 

1  Corinthians 


.  jZVJ—jZO  .  •  • 

30  .... 

. ii5 

:  5 . 

. 79 

9 . 

. 163 

11  .... 

. 4i3 

14  .... 

:  9 . 

19  .... 

1  Corinthians 


5 

:  8 . 

•  •  96 

6: 

:  19,  20  .  .  . 

•  •  •  348,  394 

20  ...  . 

. 326 

7  : 

:  24  .  .  .  . 

. 27 

10 : 

: 12  .... 

. 155 

12 : 

■7 . 

. 364 

8-11  .  ,  . 

. 327 

15 

:42, 43  .  .  . 

. 87 

2  Corinthians 


4  :  3,  4 . 106 

6  . 415 

5  =  15 . 326 

8:9 . 393 

12  . 328 

9:6 . 85 

Galatians 

3  :  28 . 386 

5  :  22,  23 . 69 

6:1 . 249 

7  . 85 

14 . 161 

Ephesians 

2  :  4-8 . 98 

13  . 386 

3:n . -  ...  397 

20 .  147,397 

4:7 . 149 

8,  7 . 327 

29 .  336, 337 

5  :  27 . 310 


Philippians 

2:1-5 . 248 

12, 13 . 161 

3:7,8 . 121,395 

4  : 19 . 149 


Colossians 


1 :  24 . 191 

2:3 . 115 

3  :  24 . 346 

4:6 . 336 

i  Thessalonians 

2  : 13 . 59 


2  Thessalonians 


2:9,  w . 414 

3:10 . 247 


428 


Scriptural  Index 


1  Timothy 

6  :  9,  10 . 56 

18 . 370 

17-19 . 375 

2  Timothy 

3:1-5 . 411 

4:2 . 41, 248 


James 


5:1-4 . 352 

1-5 . 372 

1-6 . 170 

7 . 61 

7,  8 . 177 

20 . 251 


i  Peter 


1  John 

4:8 . 211 

11 . 245 

5:n>  12 . 259 

14,  15 . 148 

Jude 

22, 23 . 236 


Titus 


1  :  10-13 . 248 

2:8 . 338 

3:5 . 397 


Hebrews 


1  : 

: 14  .... 

•  -  •  176,389 

3 

:  13  .... 

......  44 

4  : 

:  7 . 

7  : 

:  25  .... 

. 156 

xo  : 

: 35-37  •  •  • 

.....  177 

11 

:  6 . 

. 59 

8 . 

....  36 

33,  34  •  •  • 

12 

:  15  .... 

. 85 

25  .... 

. 236 

James 


1  :  12 . 155 

2  : 13 . 178 


1:4 . 253 

15, 16 . 102 

18, 19 . 326 

23  . 38 

2:11 . 53 

2  Peter 

1  :  2-7 . 282 

16 . 43 

3:12 . 69 

i  John 

1:2.,.  ....  43 

9 . 158 

2:3 . 313 

3-5 . 144 

6 . 60 

15,  16  55 

3:1 . 191 

5,  4 . 3ii 

24  . 313 


Revelation 


1:3 . 

. 133 

5 . 

3:8,  17  •  •  • 

. 117 

17,  18  .  . 

. 158 

18  .... 

.  .  .  ii7,3H 

20  .... 

. 235 

21  .... 

. 117 

6:11  .... 

. 180 

12:10  .  „  .  . 

. 166 

14 : 6,  7  .  .  .  . 

6-14  .  .  . 

. 79 

16  •  15  .... 

. 3i9 

17:14  .... 

18  : 1 . 

. 79 

5,6.  ..  . 

. 179 

19 :  6-9  •  •  •  • 

. 421 

8 . 

....  310 

20 : 11,  12  .  .  . 

. 318 

22:4 . 

12  .... 

. 310 

17  .... 

•  •  •  235,412 

General  Index 


ABRAHAM ,  call  of,  36,  286; 

faith  and  obedience  of,  269; 
a  representative  of  God,  286. 

Accusing,  Satan’s  work,  166-168, 
190,  341;  fruits  of  self-righteous¬ 
ness,  151,  210. 

Adam  and  Eve,  instructed  through 
nature,  18;-  tempted  to  doubt 
God’s  word,  108;  garments  of 
light,  310,  31 1 ;  fig-leaf  garments, 
3ii. 

Agricultural  labor,  spiritual  teach¬ 
ing  in,  26,  27,  33,  50,  51,  56,  57, 
63-68,  87,  88,  289. 

Aim  in  life,  331,  332. 

Amusements,  53~55,  334- 

Angels,  interest  of,  in  redemption, 
102,  190,  192,  197,  237;  ministry 
of,  176,  177,  298,  318,  332,  341, 
342,  373;  assist  seekers  for  truth, 
44,  59;  assist  workers  for  Christ, 
149,  197,  232,  388;  holy,  and 
Satan,  72;  redeemed  men  exalted 
above,  163. 

Appetite,  334,  346. 

Atmosphere,  spiritual,  298,  339, 419. 

Attention,  how  to  win,  338. 

Authors,  infidel,  41,  108. 


Christ’s  invi- 


Belshazzar,  259. 

Bible,  why  not  understood,  38,  39, 
104-106,  108,  no,  in;  all  may 
understand,  36,  39;  how  to  under¬ 
stand,  59,  60,  m-113;  in  educa¬ 
tional  work,  41,  42,  334;  truths 
of,  illustrated  by  hidden  treasure, 
104;  reward  of  searching,  m-114, 
133,  134- 

Books  of  record  in  heaven,  294, 
299,  361,  404. 


Business,  diligence  in,  343;  and 
religion,  26,  27,  51,  52,  101,  343, 

349>  350,  359.  36o. 

Business  men  as  workers  for  Christ, 
350;  education  and  training  of, 
350. 


H'AIN and  Abel,  offerings  by,  152. 

^  Calamity,  Jewish  ideas  concern¬ 
ing,  213;  purpose  of,  213,  214. 

Care,  worldly,  51,  52. 

Caste,  386. 

Cause  and  effect,  relation  of  shown 
in  nature,  84. 

Character,  is  power,  340,  341;  trans¬ 
formation  of,  97-102,  1 14,  133, 
134,  163,  250,  266,  311,  342,  419, 
420;  to  be  perfect,  330-332;  de¬ 
velopment  of,  through  Christian 
work,  330,  342,  353,  354,  361; 
tested  in  little  things,  355-360; 
God’s  estimate  of,  403;  individ¬ 
ual  responsibility  for,  411,  412. 

Character-building,  331,  332. 

Cheerful  service,  364,  402,  403. 

Child-training,  lessons  for,  in  na¬ 


ture,  80-88. 

Children  and  youth,  duties  of  in 
the  home,  345;  Christ’s  example 
for,  83,  345. 

Christ,  divinity  of,  17,  33,  36,  38, 
169,  244;  Creator,  18;  Advocate, 
148,  156,  168,  169;  Judge,  74; 
pearl,  115;  leader  and  teacher  of 
Israel,  23,  24,  287,  288;  foundation 
of  the  Jewish  economy,  34,  126, 
127,  290;  in  nature,  81;  revealed 
through  church,  285,  286,  296;  love 
of,  1 18,  see  Love;  communion 
with,  129,  130;  in  humanity,  36, 
129;  risk  of,  196;  child,  83,  345; 
carpenter,  345;  teacher,  17-27,  35. 


(429) 


430 


General  Index 


40,  43,  124,  127,  186,  192,  273, 
288,  338,  368,  369,  377-380;  His 
audiences,  19,  21,  22,  76,  95,  185, 
186,  219,  273,  338;  methods,  77, 
338,  418;  miracles  of  healing,  33, 
34,  273;  loyalty  to  God’s  law,  171, 
282,  304,  311,  312;  lament  over 
Jerusalem,  302;  persecution,  171, 
293-295;  would  have  died  for  one 
soul,  187,  see  Sacrifice. 

Christian  growth,  65-67,  78. 

Christian  experience,  relating,  125, 
298-300,  338,  339. 

Christian  work,  279,  281-283,  300, 
303;  opportunities  for,  191,  193- 
197,  229-236,  339,  343,  344,  370- 
375,  386,  387;  preparation  for, 
333-335,  353,  354;  motive  in,  48- 
50,  283,  349,  402,  403;  tact  in,  339; 
see  Erring;  inability  for,  365; 
neglect  of,  279,  280,  291,  292, 
303,  304,  355,  362;  benefit  of,  58, 
68,  69,  353,  354,  361,  373,  374, 
388,  389.  _ 

Church,  fairs  and  festivals,  54; 
church  covenant,  279. 

Church,  beloved  of  God,  142,  165, 
166,  176;  of  Christ,  1 18,  see 
Love;  God’s  agency,  70;  God’s 
purpose  for,  284-291,  296;  His 
estimate  of,  298;  privileges  of, 
3i7. 

Church,  good  and  evil  in,  71,  122, 
123;  members  unconverted,  270; 
conforming  to  world,  315;  com¬ 
pared  to  Israel,  296-306;  separat¬ 
ing  members  from,  71,  72,  249, 
250. 

City  life,  54,  55. 

Civil  controversies,  253,  254;  civil 
power,  use  of  by  church,  73,  74, 
248,  249. 

Compassion,  244,  245. 

Confessing  Christ,  124,  125,  262. 

Confession  of  sin,  144,  151,  152, 
158,  160,  202,  204;  God’s  accept¬ 
ance  of,  204;  how  we  should 
receive,  249,  250. 

Consecration,  36,  37,  48,  49,  58,  101, 
116-118,  142,  143,  159,  160,  223, 
312,  350,  359,  393,  394,  395,  402, 
403;  the  test  of,  283;  Daniel’s 
example  of,  350. 


Conscience,  freedom  of,  77;  sti¬ 
fling,  84,  85. 

Controversy,  to  be  shunned,  40; 
shunned  by  Christ,  377,  379. 

Conversion,  96-99,  163;  superfi¬ 

cial,  47,  48;  work  of  Scriptures 
in,  100. 

Conversation,  102,  125,  161,  162, 

i96>  2 99>  3oo,  336-339.  34L  342, 
363;  telling  of  difficulties,  146; 
Christ’s  example  in,  336,  338,  339. 

Cooking,  359. 

Co-operation  of  man  with  God,  82, 
279,  282,  283,  349,  350,  361,  403; 
condition  of,  350. 

“  Corrupt  communication,”  337 

Countenance,  beautified,  102. 

Courtesy,  102,  336. 

Courts,  civil,  injustice  in,  171;  ap¬ 
pealing  to,  248,  249. 

Covetousness,  253,  254,  267,  318; 
is  death,  259. 

Creation,  God’s  purpose  in,  290. 

Criticism,  of  the  Scriptures,  38-40; 
of  gospel-preaching  and  preach¬ 
ers,  43-46;  of  repenting  sinner, 
190,  210;  fruit  of  self-righteous¬ 
ness,  151,  210. 

Cumberer  of  the  ground,  216. 

ANIEL,  faithfulness  of,  332; 
in  little  things,  356;  consecra¬ 
tion  of,  351;  prime  minister  and 
prophet,  350,  351. 

Darkness  of  the  world,  misappre¬ 
hension  of  God,  415. 

Dead,  state  of,  270;  Jewish  ideas 
concerning,  263. 

Death  to  self,  illustrated  by  death 
of  seed,  86,  87. 

Debtors,  treatment  of,  247. 

Defeat  turned  to  victory,  331,  332. 

Destruction  of  wicked,  75,  84,  85, 
123;  in  Noah’s  day,  178;  of  Jeru¬ 
salem,  213,  269,  295,  296,  309;  at 
end  of  world,  179;  to  God  a 
strange  work,  123,  190. 

Disciples  of  Christ,  393-395. 

Dispatch,  344. 

Display  in  religious  worship,  297, 
298. 

Domestic  labor,  344,  359. 

Doubt  of  God’s  word,  108. 


General  Index 


431 


1 EARNESTNESS  in  Christian 
life,  280. 

Economy,  334,  352. 

Education,  the  higher,  22-27,  108, 
285-290,  299,  334;  spiritual,  men¬ 
tal,  physical,  330,  334,  336,  344, 

345,  348,  349,  353-355,  359,  360; 
results  of,  114,  131-133,  333,  334, 
341,  342,  418,-  419;  in  eternity, 
134,  332. 

Egypt,  Israelites  in,  286. 

Elder  brother  of  prodigal,  207-209. 
Enoch,  332. 

Erring,  Satan’s  work  to  discour¬ 
age,  190;  neglect  and  criticism 
of,  190-192;  how  to  deal  with, 
71,  72,  248-251,  337,  386-388; 
God’s  example  toward  Satan,' 
72;  Christ’s  example  toward 
man,  73,  185-197;  see  Love. 
Example,  power  of,  304,  339,  340, 

383-  . 

Exclusiveness,  353. 


J^AITH,  158,  172,  358,  360;  in 

-1  Bible  study,  59,  112,  113;  in 
prayer,  145-149;  in  natural  and 
spiritual  sowing,  64,  65 ;  and 
God’s  promises,  205,  206 ;  of 
Syrophenician  woman,  175;  and 
love,  404;  and  works,  312. 

Faithfulness,  402-404. 

False  brethren,  122. 

Family,  a  symbol,  290;  responsi¬ 
bility  of,  for  souls  therein,  194, 
195,  224,  225. 

Father,  God,  141,  142,  388;  His 
claim  to  service  as,  282,  283. 

Fear,  the  true,  161. 

Feast,  sacred,  significance  of  to 
Jews,  219-221. 

Fig-tree,  parable  of,  212. 

Fellowship  with  Christ,  361,  373, 
374,  388,  413. 

Flattery,  161,  162. 

Foolish  rich  man,  parable  of,  360. 

Force,  gospel  never  employs,  74, 
235- 

Forgetfulness  a  sin,  358,  359. 

Forgiveness,  to  be  unlimited,  243- 
245;  effect  of  receiving,  251. 

Friend  coming  at  midnight,  para¬ 
ble  of,  139. 


Fruits  of  character,  61,  67,  68,  285, 
289,  296,  297,  30 1,  306,  385,  386. 

E^AL/LEE,  Sea  of,  scene  of 
Christ’s  teaching,  33,  34. 

Galileans,  slain  in  temple,  212,  213. 

Garden  of  heart,  87,  88. 

Garments  of  sin  taken  away,  168- 
170,  206. 

Gennesaret,  plain  of,  scene  of  par¬ 
able  of  sower,  34. 

Getting,  the  principle  of  Satan’s 
kingdom,  259. 

Giving,  300;  God  delights  in,  141; 
the  principle  of  Christ’s  king¬ 
dom,  259;  the  condition  of  re¬ 
ceiving,  142,  143,  148,  149,  369. 
370. 

Gloom  and  sadness,  cause  of,  162. 

God,  our  counselor,  172;  long- 
suffering  of,  177;  avenger  of  His 
people,  177-180;  misrepresented 
by  Satan,  204,  414,  415. 

Gospel-preaching,  gathers  good 
and  evil,  122;  by  patriarchs,  126; 
gospel  minister,  his  source  of 
power,  130,  131;  topics  for,  40; 
gospel  invitation,  why  rejected, 
222-225;  given  to  Jews,  222,  229, 
287,  308;  to  Gentiles,  226,  290, 
309;  for  all,  228-235;  the  world’s 
need,  254;  danger  in  rejecting, 
237;  warning  of  second  advent, 
226-228;  the  final  call,  237. 

Good-ground  hearers,  58-61. 

Good  Samaritan,  parable  of,  376. 

Gossip,  45,  46. 

Grace  of  God,  agency  in  conver¬ 
sion,  96,  97;  our  only  hope,  250. 

Gratitude,  299,  300. 

Growth  in  Christian  experience, 

65,  66. 


E7AEITS,  power  of  evil,  281; 
■*-  -*■  formation  of,  356. 

Harvest,  spiritual  lessons  from, 
84,  85. 


Healing,  419. 

Health,  346;  through  obedience  to 
God’s  law,  288. 

Heathen,  work  of  Holy  Spirit-  in, 
385,  386;  God’s  purpose  toward, 
286,  289,  290,  418. 


432 


General  Index 


Holiness,  48,  49;  makes  no  boast, 
159,  160. 

Holy  Spirit,  56,  70;  in  creation,  415; 
conversion,  96,  408,  41 1;  trans¬ 
formation  of  character,  419,  420; 
gospel  work,  149,  328;  among 
heathen,  385;  imparted  to  Christ, 
139;  in  the  word,  132;  interpreter 
of  Scripture,  36,  59,  no,  113,  127, 
13 1,  132,  408;  teaching  of,  through 
nature,  24;  prayer  for  and  by, 
147;  responds  to  heart’s  desire, 
206;  working  of,  recorded,  361; 
fruits  of,  61,  68,  69,  385;  gifts  of, 
327 ;  oil  a  symbol  of,  407;  sin 
against,  56,  218,  236,  237,  281; 
outpouring  of,  121,  327;  to  be 
repeated,  121. 

Home-missionary  work,  196;  for 
youth  and  children,  345. 

Hospitality  taught  through  Moses, 
220. 

Hospitals,  none  in  Christ’s  day,  261 . 

Householder,  parable  of,  124. 

Humility,  402,  404;  through  be¬ 
holding  Christ,  159,  160;  not 
indolence,  363. 

IDLENESS ,  343,  345,  346,  352, 

-1  353,  364,  365- 

Illustrations,  use  of  by  Christ,  17-22. 

Image  of  God  in  human  soul,  194. 

Incarnation,  17. 

Indolence,  247,  280. 

Infidel  authors,  41,  108. 

Influence,  illustrated  by  harvest, 
85;  power  of,  224,  304;  of  Christ, 
339;  possessed  by  all,  339,  340. 

Ingratitude,  198-201,  291,  292,  302. 

Intellectual  vigor  through  obedi¬ 
ence  to  God’s  law,  288,  346. 

Inventive  power  the  gift  of  God, 
349’ 

Israel,  from  Egypt  to  Canaan,  286, 
287;  to  be  gospel  teachers,  290; 
kingdom  of,  290;  see  Jewish  peo¬ 
ple. 

JERUSALEM  destroyed,  295, 

J  296. 

Jewish  economy,  Christ  the  foun¬ 
dation  of,  35,  105,  126;  for  our 
study,  133. 


Jewish  people,  God’s  purpose  for, 
220,  221,  229,  284-290;  frustrated, 
214,  215,  268,  269,  290-296;  train¬ 
ing  of,  23,  24,  218,  286-288,  289, 
298,  299;  their  devotion  to  tradi¬ 
tion  and  ceremony,  34,  35,  38,  39, 
105,  292;  exclusiveness,  185,  219; 
love  of  world,  366;  self-right¬ 
eousness,  185,  209,  294,  390,  400; 
self-seeking,  291,  292;  and  Sa¬ 
maritans,  380,  381;  fate  of,  295, 
296. 

Jewish  teachers,  their  opposition 
to  Christ,  22,  185,  186,  273-276, 
293-295,  304,  305;  substitution  of 
human  for  divine  teaching,  18, 
35,  38,  39,  I05,  no,  292,  304;  self- 
righteousness,  276;  self-seeking, 
292,  293;  love  of  display,  297,  298; 
false  shepherds,  185,  186,  192. 

John  the  Baptist,  274,  276,  277. 

Joseph  a  representative  of  Christ, 
286. 

Joshua  (high  priest)  and  the  angel, 
166-170. 

Joy,  290;  Christ  the  wellspring  of, 
162;  joy  of  the  Lord,  361,  403; 
impossible  to  the  selfish,  364. 

Judas,  Christ’s  dealing  with,  73. 

Judging  others,  71,  72. 

Judgment,  the,  178,  179;  illustrated 
by  harvest,  74,  75;  investigative, 
310,  312. 

Justification  by  works,  taught  by 
Jews,  209,  390,  400. 

JN'INDLY  impulses  and  affec- 
tions,  responsibility  for,  352, 
353- 

Kingdom  of  God,  nature  and  de¬ 
velopment  of,  76-78;  illustrated 
by  growth  of  seed,  35;  Jewish 
ideas  concerning,  77;  contrast  to 
earthly  kingdoms,  76. 

Kingdom  of  Israel,  its  extent,  290. 

Kingdoms  of  this  world,  prevail 
by  force,  77. 

Knowledge  of  God,  our  source  of 
power,  354. 

T  ABORERS,  eastern  custom  of 

^  hiring,  396;  parable  of,  390. 

Language,  336. 


General  Index 


433 


Last  days,  79,  269;  perils  of,  170, 
171,  228,  414,  415. 

Late  hours,  346. 

Lawyer  questions  Christ,  377. 

Lawyers,  appealing  to,  248,  249. 

Law,  moral  and  physical,  disre¬ 
garding,  108,  109,  291,  305. 

Law  of  God,  transcript  of  His 
character,  305,  315;  hedge  about 
vineyard,  287;  test  in  Judgment, 
283,  314,  3i6;  giving  of,  276. 

Law,  and  prophets,  39,  127,  128, 
265;  and  gospel,  128;  set  aside, 
by  Jewish  teachers,  278,  292,  304, 
by  religious  teachers  to-day,  305; 
obeyed  by  Christ,  171,  282,  304, 
311,  312;  obeyed  through  Christ, 
378;  established  by  His  death, 
314;  fulfilled  by  love,  283,  377- 
379>  38i,  382,  384,  385,  392;  bless¬ 
ings  of,  to  obedient,  288-290; 
condition  of  eternal  life,  377,  391. 

Lazarus  of  Bethany,  raising  of,  265. 

Leaven,  parable,  double  signifi¬ 
cance  of,  95,  96. 

Liberality  taught  in  seed-sowing, 

85,  86. 

Light,  all  receive  sufficient,  265, 
266;  ours  greater  than  Israel’s, 
317;  in  good  works,  415-417; 
Christ,  416,  417. 

Light-bearers,  4 14-421. 

Lily,  consider,  19. 

Lineage,  spiritual,  268. 

Little  things,  faithfulness  in,  355, 
356,  360;  example  of  Daniel  and 
of  Christ,  356,  357;  benevolence 

in,  383- 

Lost  sheep,  parable,  occasion  of, 
185,  186;  this  world,  190,  191. 

Lost  coin,  parable  of,  192-196. 

Love,  true,  101,  258,  384,  385;  in 
service  and  sacrifice,  49;  for 
brethren,  144;  fruit  of  forgive¬ 
ness,  210,  21 1,  251;  motive  of 
obedience,  209,  283;  in  gospel 
work,  235.  384;  qualification  for 
heaven,  158;  love  God  with  mind, 
333- 

Love  of  God  for  His  people,  142, 
165,  166,  175,  176,  298;  for  the 
sinner,  186,  187,  194,  204,  222, 
223,  233,  234,  386,  388;  can  not 


excuse  sin,  316;  precedes  repent¬ 
ance,  189,  202;  love  of  Christ  for 
the  sinner,  118,  157,  185-197,  387. 


/£A MMON,  service  of,  199-201, 


Manual  labor,  334;  Christ’s  exam¬ 
ple  of,  345,  348,  349;  co-workers 
with  God  in,  349,  350,  359,  360. 

Marriage  feast,  parable  of,  com¬ 
pared  with  parable  of  great 
supper,  307,  308. 

Meditation,  59,  60. 

Mental  training,  332-335,  344- 

Messiah,  Jews’  expectation  of,  35, 
76,  77- 

Ministry  of  gospel,  its  source  of 
power,  63-65;  support  of,  300;  to 
body,  precedes  ministry  to  soul, 
233,  338,  339,  387;  to  poor  and 
suffering,  373,  388. 

Miracles,  not  in  place  of  law  and 
prophets,  265,  266. 

Moments,  value  of,  342-344. 

Money,  use  of,  256,  261,  262,  266, 
35 L  352,  370-372;  gifts  of,  not 
in  place  of  Christian  work,  343. 

Moses  in  cleft  of  rock,  162. 

Murmuring,  363. 

Music,  299,  301. 

Mustard  seed,  parable  of,  76. 

Mysteries  of  the  gospel,  128,  129. 


ATATURE-  TEACHING,  17-24, 
1  V  33,  62-65,  80-88,  107,  125,  126, 
289,  302. 

Nature,  man’s  inability  to  interpret, 
107;  laws  of,  the  laws  of  God, 
305,  347,  348. 

Neighbor,  Christ’s  definition  of, 
376. 

Noah’s  time  and  ours,  178,  179,  228. 


EABEDIENCE,  God’s  claim  to, 
^  284,  296,  301,  302. 

Obedience  to  God’s  law,  247; 
taught  in  nature,  81,  82;  the  con¬ 
dition  of  understanding  truth, 
112;  of  salvation,  117,  142-145; 
the  evidence  of  conversion,  313; 
the  test  of  character,  283;  Christ’s 
example  of,  282;  motive  in,  283; 
blessing  of,  287-290,  305. 


28 


434 


General  Index 


Object-lessons,  value  of,  24,  80-88. 

Offerings  acceptable  to  God,  359. 

Oil,  symbol  of  Holy  Spirit,  407. 

Opportunities,  result  of  neglecting, 
292.  293,  302,  303,  360. 

Orphans,  386,  387. 

Order  and  method,  344. 

Outcast  classes,  Christ’s  work  for, 
185,  186,  233,  234,  388. 

pARABLE-  TEACHING,  the 
incarnation  an  illustration  of, 
17;  popularity  of,  21. 

Parables,  Christ’s,  source  of,  20-22; 
understood  by  Pharisees,  35,  192. 

Parents,  danger  of,  encouraging  in¬ 
fidelity  in  children,  45,  46;  love  of 
gain,  53;  of  pleasure,  54,  55. 

Parents  and  teachers,  duty  of 
toward  children,  to  encourage 
simplicity  and  modesty,  83,  84; 
gradual  development,  82-84;  to 
teach  right  habits  of  speech,  337, 
338;  improvement  of  time,  345; 
responsibility  of,  195,  224,  225. 

Patience,  60,  61. 

Paul,  commission  of,  36. 

Pearl,  parable  of,  115,  118. 

Perfection,  420;  physical,  mental, 
moral,  330-333.  336,  349,  358;  for 
all,  315,  316. 

Persecution,  74;  of  Christ,  171;  of 
His  followers,  171,  172,  177-179, 
308;  how  to  meet,  172,  173. 

Personal  effort  in  Christian  work, 
57,  58,  197,  229,  300,  301,  343, 
386,  387- 

Peter,  fall  and  restoration  of,  152- 
156;  question  about  forgiveness, 
243;  about  reward,  395. 

Pharaoh,  how  hardened,  84,  85. 

Pharisees,  Christ’s  work  for,  369; 
rejected  truth,  59. 

Physiology,  347,  348. 

Physician,  skill  of  from  God,  349. 

Pilate’s  massacre  of  pilgrims,  213; 
his  witness  to  Christ,  294. 

Plant-life  developed  through  power 
of  God,  63,  66,  77;  fruit-bearing 
its  object,  67. 

Pleasure-lovers,  54,  55,  270. 

Poor  and  suffering,  duty  toward, 
247,  248,  261,  262,  268,  417,  418; 


God’s  provision  for,  256,  370; 
neglect  of,  371,  382,  383. 

Poverty  and  suffering,  why  per¬ 
mitted,  388,  389. 

Praising  men,  161,  162. 

Praise  to  God,  129,  162,  298-300, 
338,  420;  withholding,  383. 

Prayer,  129,  168,  169,  171-175; 

Christ’s  instruction  concerning, 
81,  140,  150,  164;  His  example 
of,  139,  140;  a  science,  142;  ask¬ 
ing  to  give,  139-143;  in  Bible 
study,  1 13;  by  the  Holy  Spirit, 
147;  for  wisdom  and  skill,  146; 
for  deliverance  from  Satan’s 
power,  166,  168,  169;  for  erring, 
250;  of  Pharisee  and  publican, 
150-152,  159;  of  Christ  for  Peter, 
156;  of  rich  man  to  Abraham, 
264;  of  thief  on  cross,  264;  daily, 
341;  secret,  149;  answers  to,  61, 
143,  174,  205,  206;  conditions  of, 
143;  perseverance  in,  143,  172- 
175- 

Probation,  none  after  death,  123, 
260,  263,  270,  271,  319. 

Prodigal  son,  parable  of,  198. 

Profession  without  practise,  215, 
278,  279,  292,  294,  303,  304,  383. 

Promises,  God’s,  conditions  of, 
143-145- 

Property,  transmission  of,  253. 

Prophecies,  importance  of  study¬ 
ing,  133- 

Publicans  and  sinners,  Christ’s 
work  for,  185,  186,  368. 

DABBIS,  teaching  of,  contrast 
with  Christ’s,  38,  39;  see 
Jewish  teachers. 

Rainbow  about  God’s  throne,  148, 
386. 

Reconciliation  with  brethren,  144. 

Redemption,  purpose  of,  162,  163, 
266;  every  blessing  received 
through,  301,  302,  326,  362;  plan 
of,  ever  unfolding,  127-134;  the 
science  of  eternity,  134. 

Repentance,  Jewish  ideas  of,  189; 
not  to  earn  salvation,  189;  the 
source  of,  202. 

Reproof  a  duty,  248,  249;  by  Christ, 
192;  in  love,  337. 


General  Index 


435 


Resurrection,  illustration  of,  87;  of 
wicked,  270. 

Retaliation,  171,  172. 

Revelation,  the,  to  be  our  study, 
133. 

Reward  of  righteous,  179,  180,  361, 

373-375,  388,  389,  395-397;  God’s 
joy  in,  361;  through  grace  not 
merit,  397,  401-404. 

Rich  man  and  Lazarus,  parable  of, 
why  given,  263;  rich  and  poor, 
alienation  of,  254. 

Riches,  love  of,  52,  55,  56;  trusting 
in,  394;  hoarded,  worthless,  266; 
see  Money. 

Righteousness  defined,  312;  the 
gift  of  God,  310,  311;  His  law  the 
standard  of,  314. 

Robbery  of  God,  266,  371,  372,  383. 

Robe  of  righteousness,  169,  170, 
206,  267,  299,  310,  311. 

Ruler,  young,  tested  by  Christ, 
39°~393- 


(I  ABB  A  TH  and 
^  25,  26. 


nature-teaching, 


Sacrifice  of  Christ,  36,  49,  12O,  191, 
196,  326,  381,  382,  393. 

Salvation  a  gift  yet  bought,  116, 

IJ7-. 

Samaritan,  good,  parable  of,  376; 
represents  Christ,  381. 

Sanctification,  163,  360,  384,  419, 
420;  a  life-long  work,  65,  66. 

Satan,  author,  of  doubt,  108;  of 
criticism  and  accusing,  45,  190, 
296,  341;  of  temptation  and  dis¬ 
couragement,  156,  167-169;  help¬ 
ers  of,  45,  46,  280,  341;  existence 
of,  why  continued,  72;  in  last  days, 
171,  172,  178;  defense  against, 
168,  169,  172,  173,  178,  179. 

Science  in  Bible,  107,  125,  126. 

Scriptures,  Old  Testament,  Christ 
in  the,  34,  35,  39,  126-128;  taught 
by  Christ,  38,  39,  127,  128. 

Second  advent  of  Christ,  318,  319, 
420;  warning  of,  why  given,  228; 
preparation  for,  325;  believers 
in,  two  classes,  406;  how  has¬ 
tened,  69. 

Seed-sowing,  lessons  from,  80-88. 

Seed  the  word  of  God,  37-43. 


Seed  growing  secretly,  parable  of, 
62;  God’s  power  in  growth  of 
seed,  63. 

Seekers  for  truth,  116. 

Self-control,  108,  334,  335. 

Self-development,  the  first  duty, 
329,  330- 

Self-distrust,  155,  160,  161. 

Self-exaltation,  of  Jews,  294. 

Selfishness,  transgression  of  law, 
392;  debars  from  heaven,  364, 
365,  388,  389,  413- 

Self-knowledge,  158;  how  obtained, 
159,  160. 

Self-righteousness,  270,  276-279, 

399-402. 

Self-serving,  201,  270,  364,  365,  of 
Israel,  290-293,  303;  of  church 
and  world  to-day,  302-304. 

Self-sufficiency  of  the  Pharisees, 
150,  158;  of  Peter,  152;  danger  of 
fostering,  155;  the  claim,  I  am 
saved,  155. 

Self-sacrifice,  259;  the  test  of  love, 
49;  illustrated  by  seed-sowing, 
86,  87;  shunning,  279;  Christ’s 
example  of,  282. 

Separation  from  God,  the  sinner’s 
desire,  200. 

Sermons,  modern,  lack  of  power 
in,  40. 

Service,  the  law  of  life,  300,  301, 
326,  363;  earthly  a  preparation 
for  heavenly,  362,  363;  Christ’s 
example  of,  282,  326,  338,  339, 

345,  348^349,  357,  358;  cheerful, 
364;  motive  in,  49. 

Shepherd,  the  good,  186-191. 

Shirking  responsibility,  363,  364. 

Simplicity  in  education  of  children, 
83,  84;  in  gospel  work,  231,  232. 

Sin,  no  excuse  for,  316;  result  of 
cherishing,  279. 

Singing,  by  Israelites,  298,  299;  in 
heaven,  197,  207. 

Skepticism,  causes  of,  44-46,  340, 
341- 

Social  evils,  the  only  cure,  254; 
social  advantages,  338,  339,  352, 
353- 

Sons  of  God,  Christ  our  pattern, 
282,  283. 

Sower,  parable  of,  33. 


436 


General  Index 


Sower,  of  truth,  Christ,  33-35,  70; 
gospel  workers,  36,  37,  63;  faith 
of,  64,  65. 

Sower  of  error,  Satan,  37,  71. 

Speech  a  talent,  335 -339- 

Spies  of  Christ,  22. 

Stewardship,  256,  261-263,  266,  268, 
269,  361,  369-375- 

Stony-ground  hearers,  46-50. 

Strength  a  talent,  348. 

Supper,  parable  of,  219. 

Sympathy,  385-388. 

Syrophenician  woman,  faith  of,  175. 

'I'ABERNACLE,  Jewish,  Christ 
the  designer,  349. 

Talents,  parable  of,  325;  gifts  of 
Spirit,  327,  328;  natural  and  ac¬ 
quired  endowments,  328-353; 
use  of,  329;  multiplied  by  use, 
353;  returned,  360;  unused,  de¬ 
crease,  364,  365. 

Tares,  parable,  70-75. 

Temple,  cleansing  of,  273;  the 
tower  in  the  vineyard,  288. 

Temptation,  our  helper  in,  155. 

Ten  virgins,  parable  of,  405. 

Thorny-ground  hearers,  50-56. 

Time,  use  of,  342-346,  373- 

Tithes  and  offerings,  144,  292,  293, 
300. 

Tradition,  34,  35,  38,  39,  105,  hi. 

Treasure,  ancient  custom  of  hiding, 
103;  heavenly,  103-114. 

Trial,  benefits  of,  47,  48,  61,  143, 
175. 

servant,  245. 

,  parable  of, 
366;  purpose,  368,  369. 

Unjust  judge,  parable  of,  164;  con¬ 
trast  of,  with  God,  165, 


T  TNGRA  TEFUL 
^  Unjust  steward 


TIINEYARD,  the  Lord’s,  214- 
*  216,  282,  284,  285,  296,  298, 

301;  parable  of,  284. 

Virgins,  wise  and  foolish,  406,  41 1, 
412,  414. 

Voice  culture,  102,  335. 

J yj/ARNING  from  Israel,  302- 

Wayside  hearers,  43-46. 

Wealth,  use  of,  see  Money;  hoarded 
a  curse,  352. 

Wedding  garment,  309-312. 

Wedding  procession  in  the  East, 
405,  406. 

Witnessing  for  Christ,  125,  262. 

Word  of  God  in  creation  and 
growth  of  seed,  80,  81;  in  con¬ 
version  and  sanctification,  99, 
100;  in  nature,  revelation,  and 
providence,  125;  a  lamp,  406,  407; 
the  seed,  result  of  receiving,  38, 
59-61,  129-132. 

Words,  Christ’s  given  Him  by 
God,  139;  angels  choosing  for 
us,  149,  341,  342. 

Workers  for  Christ,  124,  125,  191, 
301,  325-328,  342,  343,  358,  4U; 
qualifications  of,  398, 402, 403;  pos¬ 
sibilities  before,  333;  business  men 
as,  350,  35U  in  humble  life,  234, 
2^5;  Christ’s  example  for,  233,  254, 
326,  331,  338,  339,  345,  348,  349, 
357,  358;  duty  of,  to  forsake  all, 
37;  to  teach  word,  39-41;  to  have 
experimental  knowledge  of  word, 
43;  mission  of,  in  the  home,  194- 
196;  to  the  higher  classes,  229- 
232;  to  the  outcast  and  poor,  232- 
236;  resources  of,  148,  149,  197. 

Works  the  test  of  faith,  312,  313;  of 
sincerity,  272;  of  love,  283. 


THE  DESIRE  OF  AGES 

By  MRS.  E.  G.  WHITE. 

THE  author,  in  her  simple  yet 
clear  and  forcible  style,  brings 
forth  in  this  new  book  many 
grand  truths  from  the  treasure 
house  of  God’s  Word  pertaining 
to  the  prophecies  relating  to  the 
first  advent  of  our  Lord.  She 
also  gives  a  graphic  description 
of  his  life  in  all  its  various  phases 
—  “Asa  Child,  ”  “  The  Voice  in 
the  Wilderness, ”  “The  Baptism,” 
‘  ‘  Is  Not  This  the  Carpenter’s 
Son?”  “His  Ministry,”  “The 
Divine  Shepherd,”  “Blessing  the 
Children,”  “  Gethsemane,”  “It 
Is  Finished,”  “  In  Joseph’s  New 
Tomb.”  These  are  but  a  few  of 
the  many  important  themes  con¬ 
sidered  in  the  work. 

The  chapter  entitled  “As  a  Child”  alone  is  worth  the  entire  price 
of  the  book  to  every  parent.  To  be  appreciated  the  book  must  be  care¬ 
fully  read  and  studied.  Words  are  inadequate  to  do  justice  in  giving  a 
description  of  the  book. 

Your  library  is  not  complete  without  it. 


38  full-page  engravings,  87  illuminated  chapter  headings,  nearly 
300  small  cuts  illustrating  the  text,  866  pages. 


Popular  edition,  cloth,  plain  edges  ------  $2.50 

Cloth,  marbled  edges  -  --  --  --  --  -3.50 

Cloth,  gilt  edges  -  --  --  --  --  -  4.25 

Library,  marbled  edges  -  --  --  --  --5.00 

Full  morocco,  gilt  edges  -  -  -  -  -  -  -  -  -  -7.00 

Trade  edition,  thin  paper,  not  illustrated,  cloth  -  1.50 

Thin  paper,  not  illustrated,  leather  -------  2.00 


REVIEW  AND  HERALD  PUB.  CO., 

Battle  Creek,  Mich. 


rite  Great  Controversy 


Between  Christ  and  Satan  During 
the  Christian  Dispensation . 


.  .  By  .  . 

Mrs.  E.  G.  White. 

& 

A  COMPANION 
VOLUME  TO  .  . 

“  PATRIARCHS  .  . 
AND  PROPHETS  ” 


This  volume  presents  the  most 
wonderful  and  intensely  interesting 
history  that  has  ever  been  written  of 
the  great  conflict  between  Christianity 
and  the  powers  of  darkness,  as  illus¬ 
trated  in  the  lives  of  Christian  martyrs 
and  reformers  on  the  one  hand,  and 
wicked  men  and  persecuting  powers  on  the  other. 

Beginning  with  our  Lord’s  great  prophecy  given  while  viewing 
Jerusalem  from  the  Mount  of  Olives,  this  book  outlines  the  history  of 
the  whole  dispensation  down  to  the  time  when  “sin  and  sinners  are  no 
more;  God’s  entire  universe  is  clean;  and  the  great  controversy  is 
forever  ended.” 


14th  Edition.  Over  700  Pages,  and  26  Illustrations.  The  Work 
Is  Handsomely  Printed  and  Bound. 


Cloth,  marbled  edges,  -------  $2.25 

Cloth,  gilt  edges,  -  --  --  --  -  2.75 

Library,  marbled  edges,  -------  3.00 

Half  morocco,  gilt  edges,  -------  3.50 

Full  morocco,  gilt  edges,  -------  4.30 


(H^P  Also  issued  in  Danish,  Swedish,  German,  and  French  at  the 

same  prices. 

Review  and  Herald  Pub.  Co., 

Battle  Creek,  Hich. 


Daniel  and  the 


Revelation 

The  RESPONSE  OF  HISTORY 
To  the  VOICE  OF  PROPHECY 

A  verse-by- verse  Study  of  these  important 
Books  of  the  Bible. 


BY  URIAH  SMITH 


TlANIEL  and  REVELATION  are  two  of  the  most  important  books  in  all  the 
C7  Bible.  This  volume  is  a  critical  study  of  these  books,  verse  by  verse,  de¬ 
signed  to  bring  out  the  stirring,  practical,  and  prophetic  truths  which  they 

contain. 

Many  have  considered  these  portions  of  Scripture  hard  to  understand ;  but 
here  a  key  is  put  into  the  reader’s  hand,  which  has  made  plain  to  thousands  what 
was  before  dark  and  obscure.  The  field  of  history  is  carefully  scanned,  and  its 
emphatic  response  to  the  voice  of  prophecy  is  shown  to  be  clear  and  beyond  dis¬ 
pute.  A  prophecy  fulfilled  (and  there  are  many  such  in  these  books)  is  a  most 
powerful  antidote  against  skepticism. 

Prophecy  is  still  fulfilling.  Scenes  of  the  most  startling  nature  are  just 
before  us,  which  all  should  understand. 


757  Octavo  Pages,  Exclusive  of  56  Full-Page  Illustrations. 

Cloth,  marbled  edges,  -  -  $2.25  Library,  marbled  edges,  -  -  $3.00 
Cloth,  gilt  edges,  -  2.75  Full  morocco,  gilt  edges,  -  4.50 

IN  FIVE  LANGUAGES.  130th  THOUSAND. 


BY  THE  SAME.  AUTHOR. 

Here  and  Hereafter,  Or  Man  in  Life  and  Death.  (In  two  languages.)  4th 
edition,  revised  1897  ;  11th  thousand:  8vo,  357  pp. ;  cloth,  $1.00. 

Synopsis  of  Present  Truth.—  Or  a  brief  Exposition  of  the  Views  of  Sev¬ 
enth-day  Adventists.  (In  two  languages.)  3d  edition;  5th  thousand;  8  vo,  333 
pp.,  cloth,  $1.00. 

Modern  Spiritualism :  A  Subject  of  Prophecy  and  a  Sign  of  the  Times 
8  vo.,  156  pp. :  illustrated,  cloth,  40c. 

Looking  Unto  Jesus,  Or  Christ  in  Type  and  Antitype.  308  pp.,  fully  illus¬ 
trated  Presentation  edition,  $1.50.  Plain  edition,  $1.00. 

Smith’s  Diagram  of  Parliamentary  Rules.— Pocket  size,  32  pp.,  mus¬ 
lin,  50c. 

Poem  on  the  Sabbath:  A  Word  for  the  Sabbath,  or  False  Theories  Ex¬ 
posed.  12  mo.,  64  pp.,  cloth.  30c. 

REVIEW  AND  HERALD  PUB.  CO.,  Battle  Creek,  Mich. 


Looking  Unto  Jesus, 

or  Christ  in  Type  and  Antitype. 

BY  URIAH  SMITH. 


THIS  work  aims  to  present  at 
*  one  view,  the  holy  nature,  the 
exalted  position,  the  supreme 
work  of  CHRIST  as  the  Creator 
and  Redeemer  of  this  world.  A 
correct  view  of  his  position  and 
work  as  Redeemer  being  now  of 
paramount  importance,  special 
attention  is  given  to  his  priest¬ 
hood,  and  the  types  and  shadows 
and  ceremonies  by  which  this  was 
foreshadowed  from  creation  to 
the  cross. 

No  book  now  before  the  reli¬ 
gious  world  presents  so  clear  and 
comprehensive  a  view  in  so  small 
a  compass,  on  both  the  philoso 
phy  and  the  modus  operandi  of  that  mystery  of  mysteries,  the 
incarnation  and  sacrifice  of  Christ,  ‘  ‘  that  whosoever  believeth 
in  him,  might  not  perish,  but  have  everlasting  life.” 

The  light  of  both  Scripture  and  History  is  concentrated 
upon  this  great  question,  and  conclusions  of  a  most  thrilling 
nature,  unthought  of  by  the  ordinary  reader,  are  brought  out 
in  a  manner  to  present  the  Bible  in  a  new  light,  and  make  new 
impressions  upon  the  heart  of  the  reader.  In  all  the  range  of 
religious  literature  there  is  no  book  like  it. 

Contains  over  300  pages.  Frontispiece  in  3  colors,  showing 
interior  of  the  sanctuary.  Fine  paper,  excellent  type,  and  wide 
margins,  making  easy  reading.  Beautifully  bound  in  buckram, 
cover  design  in  3  colors, plain  edges,  $1 .00.  Presentation  edition, 
back  and  cover  design,  stamped  in  gilt,  beveled  board,  full  gilt 
edges,  post-paid,  $1.50.  Our  new  catalogue  free  for  the  asking 


REVIEW  AND  HERALD  PUBLISHING  CO. 

Toronto,  Qnt,  Battle  Creek,  Micti.  Chicago,  ill. 


The  BIBLE  TEXT-BOOK 


By  PROF.  O.  A.  JOHNSON, 

Is  a  Compendium  of  Bible  Subjects ,  bound  in 
a  neat  and  attractive  form,  and  easy  to  carry  in 
the  vest  or  coat  pocket. 

The  book  contains  forty-nine  tersely  written 
Bible  readings  on  as  many  different  subjects. 
There  are  five  charts  explaining  difficult  Scrip¬ 
ture  subjects  ;  such  as,  the  “  Weekly  and  Yearly 
Sabbath,”  the  “Two  Taws,”  “The  Week,” 
“Ihe  Seven  Seals,”  “The  Seven  Plagues,”  and 
“The  Millennium.” 

Every  minister,  Bible  worker,  and  church 
member  should  procure  a  copy  at  once.  This 
book  should  have  a  wide  circulation. 

It  contains  208  pages,  table  of  contents,  and  general  index  of  sub- 
ects  ;  is  bound  in  two  styles  of  binding. 

Price,  in  cloth, . 30  cents. 

Price,  in  leather,  -  -  “  -  -  50  cents. 


What  Others  Say  of  the  “  Bible  Text-Book.” 

Oakland,  Cal. 

Review  and  Herald  Pub.  Co.:  Bible  students  will  find  the  new  work,  “Bible 
Text-Book,”  a  great  help  to  them  in  the  study  of  the  vital  topics  of  the  Word  of  God. 
Although  small  in  size,  the  work  covers  an  extensive  scope  of  Bible  subjects  and  de¬ 
velops  present  truth  in  a  convincing  manner.  W.  T.  Knox. 


New  York  City. 

Review  and  Herald  Pub.  Co.:  As  a  suggestive  text-book  for  ministers,  Bible 
workers,  and  Bible  students,  we  know  of  none  superior  to  “Bible  Text-Book,”  by 
O.  A.  Johnson.  It  covers  a  series  of  topics  embracing  nearly  every  doctrinal  subject 
of  the  Word  of  God,  as  well  as  many  practical  lessons.  It  will  be  a  great  help  to 
those  who  are  either  teaching  or  making  a  special  investigation  of  Bible  questions. 
Every  seeker  after  truth  should  own  one.  Elder  I.  H.  Evans. 

The  “Bible  Text-Book”  is  indeed  a  work  of  rare  merit. 

Elder  S.  H.  Lane. 

Baltimore,  Md. 

Review  and  Herald  Pub.  Co.:  I  have  taken  pains  to  examine  “Bible  Text- 
Book,”  and  find  it  an  up-to-date  book.  The  readings  are  the  most  practical  that  I 
have  seen  in  any  volume  of  Bible  readings.  It  is  a  work  that  will  have  liberal  sale  in 
this  conference.  Chas.  T.  Zirkle. 

Place  your  order  with  the  — 

REVIEW  AND  HERALD  PUB.  CO., 

Battle  Creek,  flich. 


Tracts  That  Will  Be  of  Especial  Interest  to  Readers  of 


“  CHRIST’S  OBJECT  LESSONS.” 


No. 

No  in 

No,  Pages. 

Price 

14 

“  Bible  Students’  Library.” 

The  Sufferings  of  Christ, 

Package. 

25 

32 

2C 

16 

Christ  in  the  Old  Testament, 

25 

16 

IC 

25 

The  Sanctuary  and  the  Judgment, 

25 

16 

IC 

57 

Tent-Meeting  Lessons  on  the  Life  of 
Christ, 

25 

16 

IC 

72 

Christ  and  his  Righteousness, 

10 

96 

I5C 

79 

Baptism:  Its  Significance, 

25 

16 

IC 

80 

Sunday:  Origin  of  its  Observance  in  the 
Christian  Church, 

10 

107 

15c 

97 

The  Sun  of  Righteousness, 

10 

97 

IOC 

104 

Justified  by  Faith, 

25 

16 

IC 

105 

The  Way  to  Christ, 

25 

16 

IC 

118 

Christ  Tempted  as  We  Are, 

25 

16 

IC 

119 

The  Kingdom  of  Christ:  Its  Nature  and 
Subjects, 

25 

16 

IC 

124 

Manner  of  Christ’s  Coming, 

25 

16 

IC 

127 

Christ  as  Prophet,  Priest,  and  King, 

25 

16 

IC 

128 

Christ,  Our  Advocate, 

10 

112 

IOC 

146 

The  Rich  Man  and  Lazarus, 

25 

16 

IC 

1 

“  Words  of  Truth  Series.” 

Coming  of  the  Lord, 

100 

4 

Xc 

8 

The  Way,  the  Truth,  the  Life, 

25 

64 

4C 

11 

The  Law  in  Christ, 

25 

32 

2C 

14 

Come,  Lord  Jesus, 

100 

4 

Xc 

1 

“  Apples  of  Gold  Library.” 

Looking  unto  Jesus, 

50 

8 

Xc 

8 

The  Thief  on  the  Cross, 

5° 

8 

X  c 

9 

The  Eleventh  Hour, 

50 

8 

Xc 

15 

The  Cross  of  Christ, 

5° 

8 

Xc 

16 

The  New  Birth, 

25 

16 

IC 

17 

“  What  Must  I  Do  To  Be  Saved  ?  ” 

50 

8 

Xc 

42 

Jesus  and  the  Resurrection, 

5° 

8 

Xc 

5i 

Heralds  of  His  Coming, 

25 

24  1 

Xc 

60 

A  Living  Saviour, 

50 

8 

Xc 

63 

Jesus  Died  for  You, 

Salvation  through  Christ, 

5° 

.8 

Xc 

64 

50 

8 

Xc 

Order  from  number  on  left  of  page,  specifying  from 
which  library  selected. 

Address  REVIEW  AND  HERALD  PUB,  CO., 

Battle  Creek,  Mich. 


